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TWENTY-ONE 



SERMONS, 



ON A VARIETY OF 



INTERESTING SUBIECTS, 



SENTIMENTAL AND PRACTICAL. 



By SAMUEL HOPKINS, D. D. 

CASTOR OF THE FIRST CONGREGATIONAL CHURCH IN 
NEWPORT { RHODE-ISLAND.) 



Publifhed according to Ad of Congrefs. 



., 1 




"" . . iJm. L lJ -'M Mtf.^. 



SALEM: 

PRINTED BY JOSHUA CUSHIlfO, 

IOX THE AUTHOR. 

X803. 



M:. 



7 rj 



' 



CONTENTS. 



SERMON I. 



The Reafon of the Hope of a Chriftian, which he 
ought always to give to him who alketh it of 
him. 

i PETER, III. 14, 15. pag?-. 

And be not afraid of their terror, neither be ye troubled ; but 
fan&ify the Lord God in jour hearts ; and be ready always 
to give an anfwer to every man that afketh you a reafon of 
the hope that is in you, with meeknefs and fear. a 

SERMON IL 
The fame Subject continued . 

1 PETER, III. 15. 

And be ready alw r ays to give an anfwer to every man that afk- 
eth you a reafon of the hope that is in you, with meeknefs 
and fear. 27 

SERMON III. 

On Chriftian Friendfhip, as it fubfifts between Chrift 
and Believers, and between Believers themfelves. 

CANTICLES V. 16. 
This is rny beloved, and this is my friend. 47 



TAG Si 

SERMON IV. 

The fame Subjed continued. 

CANTICLES V. 16. 
This is my beloved, and this is my friend. 62 

SERMON V. 
The Friendfliip of Chriftians between each other. 

CANTICLES V. 16. 
This rs my beloved, and this is my friend, 81 

SERMON VI. 
The Friendfliip between Jefus Chrift and Believers. 

CANTICLES V. 16. 
This is my beloved, and ihis is my friend. $7 

SERMON VH. 

On Chriftian Friendfhip, 

CANTICLES V. 16. 
This is my beloved, and this is my friend. 1 14 

SERMON VIII. 
On Chriftian Friendfhip, 

CANTICLES V. 16. 
This is my beloved, and this is my friend, 12% 

SERMON IX. 
How Chriftians work out their own Salvation. 

PHILIPPIANS II, 12, 13. 

Work out your own falvation with fear and trembling ; for it 
is God who worketh in you, both to will and do, of his 
good pleafure. M5 



CONTENTS. * 

PAGE. 

SERMON X. 

The fame Subject continued, 

PHIL1PPIANS II. 12, 13. 

Work out your own falvation with fear and trembling : for it 
is God who worketh in you, both to will and to do, of his 
good pleafure. 162 

SERMON XL 
What is meant by Fear and Trembling. 

PHILIPPIANS II. 12, 13. 

Work out your own falvation with fear and trembling : for it 
is God who worketh in you, both to will and to do, of his 
good pleafure. 17$ 

SERMON XII. 
God working in Men to will and to do. 

PHILIPPIANS II. 12, 13. 

Work out your own falvation with fear and trembling : for it 
is God who worketh in you, both to will and to do, of his 
good pleafure. 193 

SERMON XIII. 
An Improvement of the Subject. 

PHILIPPIANS H. 12, 13. 

Work out your own falvation with fear and trembling : for it 
is God who worketh in you, both to will and to do, of his 
good pleafure. 210 

SERMON XIV. 
Improvement continued. 

PHILIPPIANS II. 12, 13. 

Work out your own falvation with fear and trembling : for it 
is God who worketh in you, both to will and to do, of jais 
good pleafure. 23* 



VI CONTENTS. 

FAGI. 

SERMON XV. 
The Law of Works and the Law of Faith. 

ROMANS III. 27. 

Where is boafting then ? It is excluded. By what law ? Of 
works ? Nay ; .but by the law of faith. 246 

SERMON XVL 

An Improvement of the Subject. 

ROMANS III. 27. 

Where is boafting then ? It is excluded. By what law ? Of 
works > Nay ; but by the law of faith. 26* 

SERMON XVII. 
The Decrees of God, the Foundation of Piety. 

ECCLESIASTES III. 14. 

I know that whatfoerer God doth, it fhall be forever : nothing 
can be put to it, nor any thing taken from it ; and God 
doth.it, that men mould fear before him* 278 

SERMON XVIII. 
The Decrees of God, the Foundation of. Piety. 

ECCLESIASTES III. 14. 

I know that whatfoever God doth, it mall be forever ; nothing 
can be put to it, nor any thing taken from it ; and God 
doth it, that men mould fear before him. 297 

SERMON XIX. 
The fame Subject continued. 

ECCLESIASTES III. 14. 

I know that whatfoever God doth, it (hall be forever ; nothing 
can be put to it, nor any thing taken from it ; and God 
' doth it, that men mould fear before him. 314 



CONTENTS, VU 

PAGE. 

SERMON XX. 

The fins of men are fo under the direction and con- 
troul of God, as to glorify him, and fubferve 
the good of his kingdom, in every inftance of it 
which he fuffers to take place. 

PSALM LXXVI. 10. 

Surely the wrath of man fhall praife thee : the remainder of 
wrath fhalt thou reftrain. 332 

SERMON XXI. 
The Author's Farewell to the World. 

PSALM LXXVL 10. 

Surely the wrath of man fhall praife thee : the remainder of 
wrath fhalt thou reftrain. 356. 



Sermon i. 

WRITTEN in THE YEAR l3oi, 



The Reafcn of the Hope of a Chriftian, which he ought 
always to give to him who afketh it of him. 

i Peter, iii. 14, 15. And be not afraid of their terror, 
neither be ye troubled ; but fanclify the Lord God in your 
hearts : and be ready always to give an anfwer to every 
man that afneth you a reafon of the hope that is in you, 
with meehiefs and fear. 

THE apoftle Peter had a fpecial commiffion to preach 
the gofpel to the Jews, which did not exclude a 
regard to the uncircumcifed Gentiles. He therefore 
writes this epiftie to the Jews who were difperfed from 
the land of Ifrael, into various places in the Leffer Aiia ? 
and had embraced Chriftianity ; with whom the Gen- 
tiles are included, who had become Chriftians, and had 
joined with the believing Jews. In confequence of their 
becoming Chriftians, they were hated, and fufFered per« 
fecution by the unbelieving Jews and idolatrous Gen- 
tiles ; who were difpofed to inflict on them all the evils 
which were in their power ; especially the former, who 
exercifed the fame ill will towards them which Paul had 
and acted out before his converlion, and which they 
manifefted towards the apoftles and all Chriftians \ of 
which we Irave the hiftory in the Ads of the Apoftles. 

The Apoftle, in this epiftle to them, mentions many 
things to fupport and comfort them in their afflicted, 
iufiering ftate, and encourage and animate them to per- 
ievere in the profeffion and practice of Chriftianity, to 
whatever reproaches, worldly lories and perfecutions 
they might expofe themfeives hereby \ and gives them 

B many 



5 The reason of ths Serm. I. 

marry directions for their conduct in all circumftances, 
and towards all perfons ; efpecially in the prefent ftate 
of things. Of the latter we find an inftance in the 
words now before us. ffhe Apoftle here alludes to the 
words of Ifaiah in the eighth chapter of his prophecy. 
When the inhabitants , of Judah were .threatened with 
an invafion by the neighbouring nations, he tells them 
not to be afraid of them, but to fanclify the Lord of 
Hofts, and make him their fear and their dread. So the 
apoftle tells Chriftians, when threatened with the great- 
ell: evils that the enemies to Chriftianity could inflict, 
not to be afraid of their terror, neither be troubled ; 
but fan cnfy. the Lord God in your hearts. To fanctify 
the Lord in their hearts was to love him nipremely, and 
truft in him alone, defiring that he might be exalted and 
glorified* above all creatures forever. The fame word in 
the original is tranfiated hallowed, which is here render- 
ed fanclify. "Hallowed be thy name:" that is, may 
thy facred name and glorious character be made known, 
clifplayed and glorified to the higheft degree, by all 
things that take place. 

" And be ready always to give . an anfwer to every 
man that afketh you the reafon of the hope that is in 
you." Chriftians are directed to be. always able, ready 
and willing to give the reafon of their' hope, to .every one 
who afketh it of them. This muff be underftood with 
Tome limitation. By every one who afseth, is meant* 
every one who aiketh in a proper, decent manner, and 
with an apparent, profeffed defire to know what reafons 
Chriftians can give for their hope. If any aiked them 
to do this, with an apparent defign to ridicule and mock 
them, and to.get'fome advantage, and matter of accu- 
fation againft them, which would expofe them to fuf- 
fering; they were not obliged to anfwer fuch, as it 
would be contrary to the command of Chrift : " Give 
not that which is holy to dogs, neither call ye your 
pearls before fwine, left they trample them under their 
feet, and turn again and rent you." 

« With 



S£RM. L HOPE O? A CHRISTIAN. $ 

" With meeknefs and fear." Chriftians are not to 
be haughty and infolent; in giving the reafon of their 
hope, nor enter into oftentatious and angry difputes - 
with unbelievers* They mull not defpife and treat -them • 
•with contempt for their unreafonable difbeiief ; but pity • 
them, and treat them with condefcenfton, tendernefs 
and benevolence, not (hewing or having any angry re- 
fentment for any injurious treatment they- may have 
received from them ; but* raftering and bearing 
ali injuries with a meek and quiet fpirit and beha- 
viour. All this is implied in meeknefs. Fear is here 
put for Chriftian humility, in oppofition 'to high-mind- 
ednefs, and felf-confidence, boafting of their privileges- 
and character, by which they are favoured and diftin- 
guifhed from thofe who are in a ftate of darknefs and 
unbelief. It implies a fenfe of their own exceeding un- 
worthinefs, and utter infufficiency m themfelves to de- 
fend and maintain the honour of the Chriftian caufe, 
without conftant fupport and aiiiftanee from divine 
grace ; and continual liabienef: to fail of their duty, and 
difhonour Chrift, by not fpeaking* and behaving -as be- 
comes their Chriftian calling and profeffion. This fear is 
eftentiai to the Chriftian character, and becomes Chrif- 
tians at all times. The^ apoftle Paul exhorts Chriftians 
6i not to be high minded, but fe^r ; to work out their ^ 
J own falvation with fear and trembling ;* a and tells the 
Chriftians at Corinth, that he was among -them in fear 
and much trembling. 

The fubject propofed to be confidered, in a further 
improvement of the words before us, is, the hope of 
Chriftians, and the reafon they have to give, and ought 
always to be ready to give, for this their hope, when » 
properly required of them. 

I. : It is to be confidered what is included in the hope* 
©f Chriftians. 

This hope indeed implies and comprehends more than - 
words can exprefs, or the moft enlarged mind on earth 
sin conceive. The greateft Chriftians do in this ftate* 
£Q,mprehend .and- .know but a fmall part of what is con- 
tained 



&< THE REAS'ofc OF THE Se£M.< I* 

tained in this hope. And they depend on the enlighten- 
ing influences of the Spirit of Chrift, for the increafing 
knowledge of this which they may and ought to ob- 
tain in this life. Therefore the apoftle Paul prays for 
the Chriftians at Ephefus, " that God would give unto- 
them the fpirit of wifdom and revelation in the know- 
ledge of him ; the eyes of their underftanding being en- 
lightened, that they might know what was the hope of 
his calling, and what the riches of the glory of his in- 
heritance in the faints. ,y Chriftians may be affifted in 
their meditations on this pleafing and important fubjecl:, 
by attending to the following brief and fcanty repre- 
fentation of their hope taken from the holy fcriptures, 

Jems Chrift is the Chriftian's hope. What is con- 
tained in his perfon and character ; in what he has done 
and fuffered ; in the manifestations he has made of the 
divine perfections ; in his revealed defigns and promifes 
to his church, and to every believer, is all the Chriftian 
can hope for, or can defire, and far, infinitely far, ex- 
ceeds his higheft expectations, and the utmoft ftretch of 
his conception and imagination. Jefus Chrift has an 
infinite fulnefs for finners* He has all they want, and 
they cannot conceive or wifli for any greater or other 
good. And he gives himfelf, and all he has, his infinite 
fulnefs, to every believer. 

Chriftians hope by Chrift to obtain the free pardon of 
all their fins, however many and great they are, and tcr 
be delivered from the curfe of the lav/ of God, even 
eternal deftruction and mifery, and from all evil. As 
the children of God, they hope for his kind protection 
to defend them from all real evil while in this world - f 
that what is in itfelf evil fhall be made to them a real 
good, fo that all things ihall confpire to promote their 
greateft good. They hope, in the bed way and man- 
ner, and the moft proper time, to be delivered from all 
fin and moral depravity, and made perfectly holy, by 
Chrift their Saviour ; and that their falvation fhall be 
for the glory of God and the Redeemer forever ; other- 
wife it would be no falvation to them. They truft in 

the 



SeRM. L HOPE O? A CHRISTIAN. 5 

the wifdom and goodnefs of Chrift to order the time 
and manner of their death fo as fhall be moll for his 
glory and their good. They hope that when they drop 
their bodies into the grave they fhall immediately enter 
into a world of light and complete happinefs, being 
wholly transformed into the moral likenefs of Chrift ; 
and in the enjoyment of him, and of his favour and 
love, and beholding his glory ; and in the happy fociety 
of the redeemed, fhall enjoy uninterrupted, increafing 
felicity without end. 

The Chriftian's hope includes in it an allured and 
pleafing profpect that Chrift will deftroy the works and 
kingdom of the devil on earth, and fet up his own king- 
dom, and give his people the poffellion of the world, 
for at leaft a thoufand years ; which happy time for the 
meek, the faints, to poftefs the earth, and delight in the 
abundance of peace and happinefs, fhall commence and 
continue in a time and manner moft agreeable to Infinite 
Wifdom and Goodnefs. And the Chriftian expects the 
fet time will come, and is haftening on, when Chrift 
will come to judgment, raife the dead, and affemble all 
the children of Adam before him, when he will fentence 
the impenitent wicked to everlafting punifhment, and 
invite and bring his friends into the pofleffion of his 
eternal kingdom, to enjoy perfect and progrefiing hap- 
pinefs forever; and that they ihall fee, and have a 
moft pieaiing and eternally increafing conviction, 
when all the enemies of Chrift are put under his feet, 
and all things are adjufted and brought to their proper 
and deiigned iftue, that all events which have taken 
place, even all the evil, fin and mifery which has been, 
and will exift for ever, are included in the divine pur- 
poie and plan, which was in the higheft wifdom and 
goodnefs fixed and ordained from eternity, and are 
neceffary, in the moft proper and defirabie manner, and 
to the higheft -poffible degree, to promote the glory of 
God in the moft clear maniteftation and brighteft dis- 
play of the divine perfections, and produce the higheft 
happinefs and glory of the eternal kingdom of God. 

This 



6 THE REASON OF THfi SeRM. I, 

This will be contemplated forever, and will be a fource* 
of growing entertainment, and part of the happinefs 
which is included in the Chriftian's hope. The work 
of redemption by Chrift is fo grand, wonderful and 
complicated, the effect of infinite power, wifdom and 
goodnefs, exercifed in the moft aftonifhing condefcen- 
tion, grace and mercy, truth and faithfulnefs, to infinite- 
ly guilty, loft and miferable finners, in a way honour- 
able to a holy, righteous God, his law and government, 
and fuited to humble and lave finful rebels, and raife 
them to the higheft honour and happinefs ; and is at- 
tended with fuch infinitely great, important, glorious-, 
eternal confequences ; that the redeemed muft enjoy un~ 
fpeakably great and increafmg happinefs in fearching 
into the wonders of this work, and loving, praifing and: 
adoring God and the Redeemer forever. 

Every true Chriftian hopes to enjoy all this, and; 
more, which no tongue can utter, or heart conceive * r 
and he mall actually poflefs it forever. He will ftand at 
the right hand of Chrift at the day of judgment, and" 
enter with all the redeemed into eternal life and happi- 
nefs, and enjoy the company and friendfhip of a moft 
lovely and happy fociety, all fweetly united in love to 
Chrift and to each other, under the beft advantages to 
enjoy God, in the affurance of his favour and love, and* 
to be happy in friendfhip with each other, and make 
rapid advances in knowledge, holinefs and happinefs for- 
ever. — But the theme is endiefs, and it is time to flop. — 
This is the hope of a Chriftian ! 

II. The reafon which Chriftians have to give for this 
hope which is in them, or entertained by them, is to be 
conftdered. 

This involves two particulars, which are in themfelves 
really diftinct, though implied in each other ; and there- 
fore it is proper to confider them feparately. They are 
thefe : The reafon they have to believe and be fure that 
the Chriftian fcriptures, the foundation of all their 
hopes, are a revelation from God, containing infallible' 
truth, without any error, in. matters of faith and prac- 

tice,.. 



Serm. L hops of a christian. 7 

tice, and therefore to be relied upon with the greateft 
confidence and fafety ; and the reafon of their hope that 
they are real Chriftians, and interefted in all the blefimgs 
promifed in the gofpel to true believers in Chrift. 

Firjl. The Chriftian, in giving the reafon of his hope^ 
muft tell what evidence he has that Chriftianity is a di- 
vine inflitution, and that the fcriptures which contain a 
revelation of it were written by the infpiration of God. 

Here Chriftians are introduced to fpeak for them- 
feives, and give the reafon of placing their hope in 
Chrift and the gofpel. They have the following anfwer 
to give to thofe who afk them. 

i^ We feel the want of a hope of fome good and 
happinefs which cannot be obtained and enjoyed in this 
life, and in this world. We find ourfelves poffeffed of 
thofe mental capacities and deiires which cannot be fil- 
led and fatisfied with the enjoyment of any or all the 
things of this world, the objects of time and fenfe. We 
know we have a capacity of enjoying a higher and bet- 
rter good than this world affords, and a good which is 
unfading, and will laft to be enjoyed without any end ; 
and we feel ftrong deiires, which we cannot fupprefs, of 
jexifting forever, in the enjoyment of objects which will 
xender us completely happy. This has excited us dili- 
gently to fearch and inquire whether and where any 
ground and good reafon can be found for a hope of en- 
joying the good and happinefs which is anfwerable to 
our capacity and deiireSo 

,2. If the Bible be excluded, upon the moft diligent 
and extenfive fearch we have been able to make, no fuf- 
ficient reafon has been found, or can be given, for a 
hope of a good adequate to the capacity and deiires of 
man. The heathen who have not enjoyed the Bible t> 
even the wifeft among them, have not difcovered any 
certainty of a future ftate„ And all their conjectures 
about it, and ideas of happinefs to be enjoyed after death 
if there be a future ftate, are fo vague, uncertain and 
abfurd, that they can give no fatisfaction to a rational 
mind, but tend to the contrary. They have obtained 

no 



§ THE REASON OF THE SeRM. L 

no true notions of the character of the true God ; fo far 
from it, that they reprefent their gods in a ridiculous and 
ihameful light, and as practifing horrible vices. None 
of them, even their greateft philofophers, have been able 
to find out what true happinefs is. They are indeed, 
and always have been, without the true God, and with- 
out a reasonable hope in the world. 

And this is true of the Mahometans. They profefs 
indeed to believe in one God, which Mahomet taught 
them with a number of other things, who learned them 
from the Bible, with which he was in fome meafure ac- 
quainted ; but they have no correct, confiftent notions 
of the divine character, efpecially of his moral character. 
They do not know of any reafonable way for fmners to 
obtain pardon of their fins, and the favour of God ; and 
confequently cannot have any reafonable hope of this. 
The moil ignorant and vicious men among them have 
a promife of their prophet that they fhail go directly to 
heaven, if they die fighting for his caufe and their re- 
ligion, or if they perform certain prefer ibed actions and 
ceremonies. And the heaven they hope for they think 
confiils, not in holinefs and in the enjoyment of the true 
God, and the mental happinefs implied in this, but in 
thofe fenfual delights and gratifications, more fuited for 
beafls than men ; which are the objects of averfion and 
abhorrence, and not of hope, to a good and pure mind. 

The Infidels, Deifts and Atheifls who live in that part 
of the world called Chriftian are really v/ithout hope. 
The latter are profefTedly fo : they have no belief of a 
future ftate, and have no hope of any good which they 
cannot enjoy in this life, which to every difcerning mind 
is nothing but vanity and vexation of fpirit. Thefe 
choofe to view and place themlelves in fuch a low fiate 
of exiftence that they have no pre-eminence above the 
beafts, except that they are capable of fullering more 
pain and mifery than the brute creation. 

As to the Deifts, they profefs to believe there is a 
God ; but do not appear to worfhip him, or derive any 
enjoyment from their belief. Many of them, with 

Atheifts, 



SERM. I. HOPE OF A CHRISTIAN. 9 

Atheifls, do not believe there is any future ftate ; but 
fay they expect to die as the beafls, and have no further 
exiflence. Others of them confider it as a matter o£ 
uncertainty whether they ihail exift in a future ftate or 
not ; and they who profefs to believe they lhall exilfc 
after death, can give no Satisfactory account of the hap- 
pinefs they lhall enjoy, nor any reafon of their hope of 
happinefs in the forgivenefs of their fins and the favour 
of God, whom they have offended. For reafon, on 
which they depend, affords no evidence that God will 
forgive them ; but rather that they muft fall under his 
difpleamre, and be miferable forever. They can have 
no hope from the god they profefs to believe exifts. 
Having renounced the God revealed in the Bible, they 
are wholly at a iofs about the character of their god. 
Some of them afcribe no moral character to him ; and 
they who do, cannot agree in what it is ; and none of 
them can tell whether, or how far, men have any con- 
cern in it, fo as to have any influence on their conduct 
or happinefs. So that they are all without any reafon- 
able hope, having renounced the true God. 

Therefore, if the Chriftian hope be not founded upon 
reafon and truth, but mull be given up as fabulous and 
mere delufion, we are left without hope, and we mufc 
iink into the moil gloomy darknefs and defpair. But, 

3. We find in the Bible an exhibition of that good 
which is ftiited to make us completely and forever hap- 
py, containing all that we can defire or hope for. It 
reveals a moft agreeable and wife way for the pardon of 
iinners, and their reconciliation with God, and to -enjoy 
his favour as much, and to an higher degree, and be 
much more happy, than if they had never finned. It 
contains repeated and abundant promifes of deliverance 
from all evil, and the everlaiting enjoyment of the beft 
and Mghefl: good of which we are or ever lhall be capa- 
ble. All this is offered and bellowed as a Free gift on 
every one who is willing to receive it, and afketh for it. 
We will not enter into more particulars here in defcrip- 
tion of this hope, They have been represented in the 

C former 



10 THE REASON OF THE SERM. L 

former part of this difcourfe, and will of courfe come 
into view under the next head. We will only obferve 
here, that the infinite good comprehended in the re- 
demption of finners, which is the iubject of the revela- 
tion in the Bible, is the only proper and complete object 
of hope that can be conceived of or imagined by a rea- 
sonable and good mind, if it be true, and there is evi- 
dence that it is indeed a revelation which is given to 
-men from God. Which leads us to fay, 

4. There is clear, moft fatisfactory and abundant 
evidence, fully anfwerable to the nature and importance 
of the fubject, that the Bible is true, and contains a re- 
velation from God. 

But before we enter upon the fhort and fummary de- 
tail of this evidence which we propcfe to give, the fol- 
lowing things will be mentioned. 

Though the evidence of the truth of divine revelation 
is funicient to convince the underftanding and judgment 
of thofe who will ferioufly attend to the fubject, though 
they have bad hearts, and do. not really love the truths 
it contains ; yet they cannot have that fatisfactory af- 
furance that it is from God, and indeed a divine revela- 
tion, which thofe of upright and good hearts have, 
though their underitandings and mental powers be not 
fo bright and fcrong as thofe of -others whole hearts are 
not good. 

It may alfo be obferved, that truths and objects of a 
moral and fpiritual nature may be the objects of as great 
certainty, yea greater, than thofe objects and things 
whofe exiftence is known only by our bodily fenfes ; 
fo that a man of an honefl and good heart, and right 
tafte and difcerning, would doubt of the truth of *the 
latter, rather than of the former, if •one.muft be doubted 
of and given up as not true. 

We would further obferve here, that if it were pofii- 
ble that the Chriftian hope is a mere delufion, which we 
know is not true, and is impofiible ; yet we mould lofe 
nothing by entertaining it. We mail in the iiTue be as 
well off as thofe who have no hope. If we ihould ceafe 

to 



iSERM. 1. HOPE OF A CHRISTIAN,- IT 

to exift at death, or in whatever ftate we mould be, we 
ihould not be in a worfe ftate than others, or than we 
Ihould be had we not been Chriftians. We have a high 
enjoyment in our hope now, which will continue as 
long as we are in this world. It is conftantly better to 
us than all worldly enjoyments, and we ihould be great 
iofers by exchanging it with the moil happy worldly 
man, for all his enjoyments. Our hope is a conftant 
fource of high, enjoyment, which unfpeakablv more than 
counterbalances all the uneafmefs and fufierings which 
are occafioned by it, be they ever fo many and great. 
Therefore unbelievers, if they knew we were deluded, 
which they do not know, and never will, would act an 
unreasonable, injurious and cruel part, to take our hope 
from us, if they could, or even to attempt it ; for if this 
could be effected, it would deprive us of more happi- 
nefs than they ever did or can enjoy, which is better to 
us than all this world. And we ihould iink down into 
the moil gloomy ftate of defpair and mifery, which they 
who never had the Chriftian hope cannot feel or fuffer 
while in this world. * 

We now return to the point propofed, to fpeak of 
the reafon we have of our hope, grounded on the evi- 
dence that the gofpel is from heaven, which amounts to 

* I. Cor. xv. 19. u If in ih'>s life onh r Me ha<ve hope in Chrjji, toe are 
of all men mojl inferable" Thefe words have been underftood by fome 
in a fenfe which may be thought inconfiftent with the fentiments ex- 
preifed in the above paragraph, But on a careful examination, they 
will doubtlefs appear in perfect unifon. To hope in Chrift only in 
this life, is really to give up the Chriitiari hope, and Chriftianity it- 
felt, as a groundlefs fable ; and confeouently to be deprived of all the 
enjoyment and happinefs derived from Chriftianity, and the Chriftian 
hope, by which they have an unfpeakably higher enjoyment, and 
greater degree of happinefs, than unbelievers can have. And as they 
feel the vanity of all things in this world, their lofs is irreparable, and 
they mud feel thernfelves wretched, and fink into gloom, defpair and 
mifery : while the men of the world, by their ignorance, delufion 
and a worldly mind, knowing no greater good than they have or 
hope to obtain in the enjoyments of this life, are eagerly purfuing 
and fondly hoping for worldly good ; by which they are, at prefent, 
prevented falling into that defpair and mifery, which will certainly 
come upon them, when this life mall end. 

as 



I a THE REASON CF THE SfiRM. L 

as great demonftrative certainty as there Is or can be of 
any proportion which was ever propofed or thought of. 
We have read the Bible over and over again, and with 
much more care and attention than we bellowed on 
any other book. And the more we have read it, and 
attended to and underftood the truths contained in it ?1 
the more clear and certain has the evidence appeared of 
its divine original, and the greater pleafure we have had 
in the things which it reveals; 

When we enter on this theme, it is not eafy to de^ 
tiermme where to begin, or where to end. There is fo 
great a multiplicity of evidence that the fcriptures con- 
tain a revelation from God, and the number of particu-- 
lars from which this is proved is fo great, that it would 
take more time than we now have^ to mention all of 
them. We can only give a fummary view. of this evi»~ 
dence now, which we are fure is a fufficient reafcn of 
our hope, of which we fhall never be afhamed* 
f It is common and proper to diflinguifh the evidence 
that the Bible has a divine original, into that which m 
tailed external, and that which is internal^ confining in> 
the doctrines, truths and duties which are revealed and 
inculcated therein. We ihall endeavour to confider 
thefe feparately, though they will naturally, and per- 
haps to the beft advantage, be, in fome inftances, in a de- 
gree blended together. Certainly the honefl mind will 
view them together, and at once, as flrengthening each 
other, and amounting to a clear demonftration of this 
truth. 

The external evidence confifts in the manner in which* 
the Chriftian fcriptures have been made, and given to 
the world ; the men and their character who wrote 
them, and the manner of their writing ; the miracles 
which have been wrought in confirmation of the truth 
of the fads related, and the doctrines and commands 
made known, and that they who fpoke and wrote were 
infpired by God to fpeak and do what they did; the 
numerous predictions of things and events which fhould^ 
come to pafs, many of which were accomplifiied foon, 

others' 



SERM. I. HOPE OF A CHRISTIAN. IJ 

others have come to pafs long fmce they were predi&edv 
and many are fulfilling now before our eyes, in the re- 
volutions which are taking place, and the prefent ftate 
of the nations and of the world ; the fpread of Chris- 
tianity among the nations,- by the men who were the 
principal inftruments of propagating it, and the prefer- 
vation and continuance of it in the world to this day, 
notwithftanding the great and conftant oppofition to it 
which has been made.- 

Thefe are the chief, but not all, the external evi- 
dences of the divine original of the Bible ; which mufi: 
be more particularly eoniidered. The men by whom it 
was written appear to be men of good natural abilities, 
feniible, honeft and ferious, as men really infpired by 
God to write would be. They were not a number of 
men who lived at the fame time* and could confult to- 
gether , and lay a fcheme what to write y but lived in 
different ages* the laft above a thoufand years after the 
£rft who wrote. They do not appear felnm, proud and 
vain, to feek their own worldly honour of intereft, but 
the contrary. The manner of their writing is inimita- 
ble, and differs from the writings- of all other men. 
This has been obferved and illuftrated by many authors, 
and is needlefs for us to repeat. They write an orderly 
Iiiftory of the world from the beginning of it to the 
time of thofe laft events which relate to the fubjecls on 
which they wrote.- And this hiftory is carried on by 
them to the end of the world by their predictions. 
This is the mod ancient, well authenticated, eonfiftent, 
important and ufefui hiftory, that was ever formed by 
iminfpired men, or ever will or can be. It exhibits one 
grand fcheme and plan of events, all uniting and con- 
ipiring to bring, all things to the moil happy iffue, 
worthy of the infinite Being who is infinitely powerful, 
wife and good. It is as really impoilible that any un- 
infpired man or number of men, efpecially who lived in 
fuch diftant ages of the world, mould make the writings 
which we find in the Bible, as it is for them to contrive 
*nd make the viiible world ; and we have as fatisfying 

evidence 



14 ^ HE P^ASON O* THE SerM. £ 

evidence that the fcriptures contained in the Bible were 
written by the inipiration of God, as we have that the 
fun, moon and ftars, and all the vifible world, were made 
by him ; efpecially if we take into view the facts which 
we are now coins: to mention. 

Moses, who was the firft writer, gave abundant proof 
that what he wrote, faid and did, was by the infpiration^ 
command and direction of the true God, by the nume- 
rous miracles which he wrought, and the predictions he 
made, which were fulfilled directly, or in the time of 
his life, and have been iince fulfilled. And here we 
would obferve, that prophecy, when it is fulfilled, is a 
real miracle, as abfolute, independent prefcience is an in- 
communicable attribute of God ; .and when a man has- - 
ability to know and foretel events that are future, this 
is as much above what are called the laws of nature, as 
the ability to work any miracle whatever, and is an evi- 
dence of divine infpiration. Therefore miracles, and 
prophecy which comes to pafs, may be coniidered to- 
gether, as they are frequently united in the fame event 
in the fcriptures. Thus moft of the miracles wrought 
by Mofes in Egypt, at the Red Sea, and in the wilder -■• 
nefs, during forty years, were accompanied by predic- 
tions of the miraculous event before it took place* 
though the latter was inftantaneous with the former* 
and both were of the nature of a miracle. And fo were 
all the prophecies of Mofes which have iince been ful- 
filled, by which, and by all the miracles done by him* 
his divine million was fully confirmed, in the view of 
the whole nation of Ifrael ; and this has been handed 
down through all ages fmce in the church* and been 
increafing by the fulfilment of many of his prophecies^ 
and the difcovery of the import and defign of the in- 
ftitutions which he appointed, which he declared he re- 
ceived from heaven. And, indeed, all or moft of the 
ordinances inftituted by Mofes contained predictions, 
pointing out the character of the Saviour who was to 
come into the world, and what was to be done and fuf- 
fered by him for the redemption of man, which were 

exaftlv 



SeRM. I. HOPE OF A CHRISTIAN, 15 

exactly fulfilled in him, together with all the predictions 
of him by the prophets who arofe after Mofes. All the 
mofaic inftitutions, and all the miracles he did, and pre- 
dictions he uttered, all the miracles and prophecies by* 
the prophets after Mofes, with all the events which took 
place, were deligned and fuited to prepare the way for 
that event, the incarnation of the Son of God ; fo that 
divine deiign and wifdom is to be feen, by thofe who 
will properly attend, fuperintending through the whole* 
it is impoilible it ihould be a mere human contrivance* 
At the very time which was pointed out and fixed by 
the prophets hundreds of years before, when there was 
•consequently a general expectation of the appearance of 
the promifeel Saviour, and the ftate of the Jews and of 
the world was made ready for fuch an event, the ex- 
pected Mefiiah came, in a character and in jufi fuch cir- 
cumftances as were defer ibed and foretold lone before 
by the prophets. He wrought many miracles, by which 
he proved that he was the Son of God, the very perfon 
predicted by the prophets, and taught the moil impor- 
tant truth, in a manner which was never done by any 
mere man. He was a perfect example of humility, 
meeknefs, uprightnefs, benevolence, wifdom and piety, 
and taught, both by precept and example, the nature and 
properties of true religion, and the only excellent and 
perfect morality.— But now we have infenfibly run into 
what properly belongs to the next head, of internal 
evidence. 

He inftructed his difciples into the meaning of thofe 
prophecies which related to him ; and from this, and 
acquaintance with him, his doctrines and precepts, and 
the miracles he wrought, they believed with all their 
heart that he was the Son of God, who was to come 
into the world. The body of the nation of Jews, efpe- 
cialiy their teachers and leaders, the fcribes a.nd pha- 
rifees, were fo funk into depravity and ignorance, their 
hearts were fo very bad and vicious, that they did not 
underftand the prophecies concerning him ; nor could 
they approve of his perfon, character and doctrines, all 

which 



I\> THE REASON OF THE $E 



RM 



which condemned them ; but they hated them with a 
hatred which could not be fatisfied till they had put him 
to a cruel and ignominious death, which he had repeat- 
edly foretold, and the confequent deftruetion of that na- 
tion r to his difciples, and the ancient prophets had pre- 
dicted. He alfo faid that he mould rife from death on 
the third day. But his enemies had no expectation or 
belief of this, but were difpofed to reject all the evidence 
that could be given of fuch a fact. And even his difci- 
ples and friends did not underftand the prophets nor the 
words of Chrift on this point, and knew not what to 
think of his being put to death as he was, and were 
wholly in the dark as to the confequence, till the evi- 
dence that he was rifeii from the dead was irrefiftibly 
forced upon them. 

When he had given inconteftible evidence of his re» 
furrection to a fufficient number of chofen, competent 
witnelles, who could not be deceived, and converfed 
with them a confiderable time, and given them proper 
infirucrions, they declared that they faw him afcend to- 
wards heaven in a cloud till out of their light ; and that 
two angels appeared to them, who told them he was 
gone to heaven, and would return again at the day of 
judgment. They retired, and waited till, as he had 
promifed them, they received from heaven miraculous 
power to bear witnefs of his refurrection, and proclaim 
faivation to finners upon believing in his name. They 
were focn endued with power, and enabled to work 
miracles to prove the truth of their teftimony that 
Clinic was rifen from the dead, and gone to heaven, and 
had commanded them to preach the gofpel to the world, 
and that in this they laid nothing but what was con- 
tained in the writings of Mofes and the prophets. They 
went forth, and, contrary to all human probability and 
expectation of the fuccefs of fuch a fin all ormmber of 
poor, low, illiterate men, with fuch a meila'gc, fo con- 
trary to the ftrong prejudices and prevailing cuftoms 
both of Jews and Gentiles, and to the lulls and evil pro- 
penfities which naturally reign in the hearts of all men, 

they 



Serm. L hope of a christian* *y 

they made numerous converts to Chriftianity, from, 
among the Jews and the idolatrous heathen. 

It is impoftible that thefe facts fhould take place, un- 
lefs Chriftianity were from heaven, and the apoftles were 
allured that what they related concerning Chrift was 
true. That, in their then circuinftances, they fhould 
undertake to propagate Chriftianity, without any world- 
ly motives, and in the proipect. of poverty, difgrace and 
fuffering, which they knew was as contrary to the na- 
tural inclinations of men as any thing can be, cannot be 
accounted for, unlefs on the fuppofition they knew that 
what they declared was true, and moft important to 
themfelves and others, and that they could depend upon 
the promife of Chrift to fupport and fucceed them. And 
it appears to us that their fuccefs in propagating Chrif- 
tianity, and being fupported in the midft of oppofition 
and fuffering, till they had collected a number of church* 
es, is a demonftration that divine power upheld them,, 
and changed the hearts of men fo as to difpofe them to 
attend to and receive the gofpel. This was as far above 
all mere human contrivance and efforts as is the produc- 
tion of the natural world, and cannot be accounted for 
without fuppofing that Jems Chrift is the Son of God, 
and that the apoftles were enabled to do thofe great and 
wonderful things by his affifting power, agreeable to th$ 
relation given of this matter in the Bible. 

And that the gofpel has fpread among the nations, 
and Chriftianity has been continued to this day, not- 
withftanding the conftant and ftrong oppofition which 
has been made to it in fo many ways, is, as we may fay, 
a conftant miracle, and a clear evidence that it has a di- 
vine original ; and is a demonftration that it is of God, 
according to the teft propofed by the good fenfe of the 
learned Gamaliel. If this counfel, or this work, had 
been of men, it would have come to nought long ago : 
but iince it has continued to this day, and men, with 
all their cunning and power, with which they have in 
all ages attempted it, have not been able to overthrow 
It, its divine original is demonftrated, and it muft be of 
D God. 



iS *fHE REASON OF THJg SeRM. 1. 

^God. And we are certain that all they who do oppofe 
Chriftianity, and attempt to overthrow it, are fighting 
againft God, and will be difappointed and confounded- 

We will finifti this head by mentioning the ftate in 
which the Jews now are, and have been fince the de- 
ftruction of Jefufalem and their temple ; and the prefent 
ftate of the world ; which are agreeable to the predic- 
tions in the Bible. The ftate into which the Jews have 
fallen in confequence of the crucifixion of Chrift by 
that nation, who wilhed that the guilt of his blood might 
fall on them and their pofterity, is agreeable to the pro~ 
phecie# of Mofes and the other prophets ; to the pre- 
dictions of Chrift and the apoftles 5 and are, in this view ? 
a ftanding evidence o£ the truth of Chriftianity : which 
might be iiluftrated by a number of particulars, had we 
time to mention them. Their continuing a diftincl: 
people in their difperlion among the nations of the 
earth for fo many ages, which is a fort of public, con- 
tinual miracle, holds them in a fituation in which they 
are prepared for the vifible accomplifhment of thofe ma- 
ny predictions and promifes, which we find in t\\f EtfjtfT 
of mercy in ilore for them, by their being made willing 
to fubrnit to Chrift, and come into his fold, the Chris- 
tian church, with the Gentiles : which is a confirming 
evidence of the truth of the gofpel, and that this happy 
event will take place. And that the time is not far 
diftant appears from - other prophecies^ and the prefent 
it ate of the world. 

This leads us to obferve, that the ftate of the Ghrif- 
tian church from the days of the apoftles to this 
time, and to the end of the world, and the ftate, 
changes and revolutions of the nations of the world, 
eipecially fo far as they have any relation to the church, 
are foretold in the prophetic part of fcripture, par- 
ticularly by the prophet Daniel, and in the revelation 
given to the apoftle John ; which have been exactly ful- 
filled fo far as they relate to the paft and prefent time. 
And we may hence rely upon the accompliihment of the 
predictions of the events which are yet to take place. 

TJbie 



Serm. L Hope of a christian. :v 

The great apoftacy which has taken place m the churcS 
of Chrift, by Antichrift or the Pope, by which the 
church of Rome is become a corrupt, falfe church, was 
particularly foretold,, with many particular circumftan-- 
ces relating to its character, and treatment of true Chrif- 
tians, &c. the rife of it, and the time of its continuance, 
and final overthrow. Many things predicted of this 
falfe church have already come to pafs, which are pubr 
licly known, and needlefs for us now to mention. It is 
evident that this falfe church, which in fcripture is cal- 
led a harlot, with thcfe who fupport her, and all her ap- 
pendages, are on tile decline, and haftening to the de* 
ilruclion predi&ed. Five vials of the wrath of God, 
predicted in the fixteenth chapter of the prophecy by 
John, have already been poured out on her, and the 
iixth vial is now running, under which Antichrift is to 
fink, and the way be prepared for his final overthrow - r 
which is now taking place in fight of the world. - While 
this is doings according to the prophecy, the faints of 
devils are to be let loofe in the Chriftian worldfas they 
n*e\ifr^iwere before* and under their influence all orders 
of men are to become exceeding corrupt and wicked, 
friore generally, and to a greater, degree, than ever be* 
fore,; "and own themfelves in oppolition to God and the 
Redeemer* And do we not fee this reprefentation fail 
fulfilling from year to year ? Is it not known that in- 
fidelity, Deifm, Atheifm, and all kinds of grofs error, 
and* of vice and wickednefs, which are the genuine fruits 
of thefe, are rapidly fpreading, and prevail every where ? 
Surely all muft be fenilble of this wlio can difcern the 
iigns of the times* Let who will flint their eyes, and 
live in ignorance, it appears to us a finking evidence 
that the events of this time are a fulfilment of the above 
mentioned prophecy ; and that, after the accomplifh- 
ment of the events predicted under the feventh vial, the 
millennium, or profperous and happy flate of the church 
tin earth, fo much the fubjeci of prophecy, both in the 
©Id Teftamcnt and the New,, will -commence. 

Havings 



£6 ?H£ REASON OF fHE Serm. L 

HaVing, as briefly as we could, Hated the leading things 
in which the external evidence that the Bible contains a 
revelation from heaven confifls, we proceed to mention* 
what we call the internal evidence of the fame truth. 
This, we think, is more than anfwerable to the fair and 
promifing outfide, if we may fo call it, which we have 
been corifidering, and is fuited to eftablim every honeft 
and good heart in affurance that the gofpel is of God. 

The Bible reveals the being, perfections, works and 
defigns of God, and fets them in a more grand, impor- 
tant, rational and definable light, than ever has or could 
be difcovered by uninfpired men, or has been conceived 
by any man who is not acquainted with the Bible. God 
Is here reprefented as without beginning to exift, om- 
nipotent, omnifcient, omniprefent, infinitely and un- 
changeably wife and good, jufl, true and faithful ; as 
the Creator of all things, and conilantly upholding, 
directing and governing them in all their revolutions 
and motions ; all which are included in a moft wife plan 
of operation, which has been fixed by him from eterni- 
ty, is endlefs, abfolutely perfect, arid immutable ; that 
he exercifes a moil perfect and wife moral government 
over ail his rational creatures, to whom he gives a na- 
tural capacity of moral action, and obedience to all his 
laws, which are perfect, jufl and good. The law of God 
tefpects and requires a perfectly right difpofition and ex- 
ercifes toward him and all fellow creatures ; to love him 
with all the heart, and our neighbour as ourfelves. It 
allures favour and happinefs to the perfectly obedient, 
and curfes the difobedient, with a curfe which implies 
endlefs deftruction. In fhort, the Bible reveals fuch a 
God as mufl be moll pleafing and defirable to every per- 
fectly innocent and good mind. Such have all they can 
defire or wifh for in fuch a God, fuch a law and moral 
government ; therefore to them he is the only true 
God, and their chofen portion and happinefs ; while 
they know that all the notions that have been enter- 
tained of the Divine Character and his law by thofe whd 
have not taken them from the Bible, and are not con- 
fident with it, are erroneous, fooliih and wicked. 

The 



SERM. I. HOPE OF A CHRISTIAN. 21 

The Bible gives a particular and rational account of 
the creation of this vifible world, which is no where 
elfe t6 be found ; and of the creation of man, by making 
one man and one woman, from whom all mankind de- 
fended. It relates the lin and apoftacy of thefe firft 
created parents of the human race, and how, by this, 
total moral depravity and finfulnefs came upon all their 
children, by which they are all, in their natural flate, 
under the curfe of the law of God. That all men are 
by nature depraved and finful, is a fact, evident to all 
who attend to the matter ; but how and in what way 
they are become fo, none have been able to give any 
good reafon, who have not been acquainted with the 
Bible, or have rejected the account that gives of it, 
which appears rational, conflftent and fatisfactory to 
thofe who have an upright and good heart, and even to 
the fober reafon of all who examine it without a great 
degree of prejudice and pride. 

But the Bible reveals that which is infinitely more im- 
portant to us, and to mankind, which never could have 
been known or thought of by any creature, had not 
God revealed it. This is the great defign and work of 
the redemption of man by Jefus Chrifl, the Son of God; 
which is the great fuhjeci: of revelation, as the whole 
has reference to this, and would be needlefs in any other 
view. This fixes a divine ftamp on the whole, as it 
makes a more clear, full and wonderful manifestation 
and difplay of the divine perfections, power, wifdom, 
holinefs, goodnefs, juftice, truth, grace and mercy, than 
Otherwife could have been done ; which cannot be 
known by thofe who never heard of this revelation, or 
who reject it as not coming from God. 

In the gofpel ail mankind are reprefented as ilnners, 
tranfgreffors of the law of God, and under the curfe of 
it. And a way is opened by which iinners may be de- 
livered from this curie, and be recovered to holinefs, the 
iavour of God, and eternal life, confluent with main- 
taining and honouring the law of God, and difplaying 
his juftice and truth, his hatred of -un, and difpoiition to 

puniih 



fS TH£ REASON OF THS $ERM 6 H 

punilh it. Tliis has been effected by the incarnation of 
the Son of God, who is really God rnanifeft in the flefh § 
who by his fullering unto death in the flefh, and paying 
perfect obedience to the law, for man, and in his ftead, 
has fo honoured the law, both the precepts and penalty 
of it, that God may be juft, according to the true fpirit 
and defign of it, and pardon and juftify fmners who ap- 
prove of the character and works of the Mediator, and 
truft in him. This is the fum of the matter, which 
might be enlarged upon, and illuftrated without end. 
But we fhall only fay now, that to us the wifdom and 
all the perfections of God are difplayed in the gofpel \ 
that this is the true God and eternal life, and that with 
good reafon, and with the moft perfect fafety, we may 
place our higheft hopes on this fure foundation. 

The difciples of Jefus appear to give a fair and honeft 
hiftory of what he faid and did, andof the treatment he re- 
ceived. They neither give him or themfelves any praife s 
encomiums or flattering titles. They only relate facts 
refpecting him, themfelves and his friends and enemies, 
without making any reflections in his or their own fa- 
vour, or againft his enemies. They relate their own 
faults, without offering any palliation or excufe. No 
uninfpired writer ever did, or could, or ever will, write 
a hiftory of any particular perfon, or of fo many impor« 
tant and extraordinary events, in which he is as much 
interefted, as thofe who wrote the hiftorical part of the 
New Teftament were in the facts which they relate, in 
the manner in which they have written. Chrift uni- 
formly fpake and acted with a dignity, condefcenftoiv 
ferioufnefs, wifdom and prudence whch became a per- 
fon of the character which he fuftained, and the work 
he came into the world to perform. He never erred 
or made the leaft miftake in all he faid and did. 

Chrift taught the moft fublhne, important and pure 
doctrines, refpecting God and the ftate of man, the way 
of his recovery to the .favour of God, to holinefs and 
true happinefs, and in what thefe confift. He taught 
that God was fovereign and independent in beftowing 



$ERM. I. HOPE Or A CHRISTIAN. ' %$ 

his mercy on men ; that he had mercy on whom he 
pleafed, for which men depend wholly on him ; that ail 
men were fo wholly depraved and wicked at heart, that 
they refilled to come to the light when fet before them ; 
that they hated the light ; yea, that they hated him and 
God his Father, and continued to do fo, till they werq 
born again of the Spirit of God, by which a new, obe- 
dient heart was given ; that previous to this they did 
not underftand or fee the things of the Spirit and king* 
dom of God ; therefore all who come to the knowledge 
of the truth, and embrace the gofpel, are taught of God ; 
in which he has mercy on whom he will have mercy, 
making the diftinciion according to the dictates of Iris 
wifdom and goodnefs, what will be beft to promote 
the higheft gGod of the univerfe, which cannot be 
done by the falvation of all. This is clearly and con* 
cifely expreffed by Chrift : " All that the Father giveth 
me fhall come to me ; and him that cometh to me I will 
in no wife caft out." This recommends the 2fofDel to 
.us as true and from heaven, as conuitent and moil ex* 
cellent ; as no man or fet of men, uninfpired, would 
have reprefented mankind in fo bad a light, and fo de- 
pendent on God for a new and better heart ; or that 
jevery thing and circumftance relating to the falvation of 
men is under the direction of Infinite Wifdcm and 
Goodnefs .; ail which is clearly taught in the Bible. 

This leads us to fay, that the gofpel appears to us evi- 
dently of divine original, and we are fure that it is not 
of man, becaufe it reprefents man as fo infinitely guilty, 
•odious and ill-deferving, that he cannot recommend him* 
felf ,to the leail favour by any thing he can do or fuffer 5 
and that it is unbecoming the holy and juft God to par- 
don and fave him out of refpecr to any thing good and 
deferving in him, but purely on the account of the 
atonement, righteoufnefs and infinite worthinefs of a 
Mediator, to whom the unworthy finner is united by 
-faith * fo that the falvation of men, from the founda- 
tion to the top-flone, from beginning to the end, is of 
jnei|^ fovereign, wonderful mercy and grace, by which 

mau 



!24 THE REASON OF THE SeRM. L 

man is thoroughly abafed and humbled, and his falva- 
tion mull be afcribed, not in the kail to himfeif, but 
wholly to the undeferved, fovereign grace of God. 
This is perfectly agreeable to the law of God, and the 
finful, guilty ftate of man ; and there is no other poflible 
way in which he could be faved, confident with the di- 
vine law, and the guilty ftate of man. It is impoffible 
that this iliould be the contrivance of man, as it is di- 
rectly contrary to his thoughts and reigning difpofition, 
and is the principal reafon of the oppofition men make 
to the gofpel, and why none will cordially embrace it 
till they have a new heart, a heart to confefs their fins, 
and humble themfelves in the light of God, and receive 
offered mercy as a free, undeferved gift to the infi- 
nitely guilty and wretched, and with pleafure afcribe all 
the honour and glory of their falvation to God alone ; 
by which they are prepared to enjoy true happinefs, of 
which they were before wholly ignorant and deftitute. 
We have another all-convincing evidence that the 
gofpel is true, and has a divine original, from the du- 
ties and the nature of the religion taught and enjoined 
by Chrift and his apoftles, which are different from any 
thing of this kind recommended by men not infpired, 
and in many refpects contrary thereto. The Bible teach- 
es that ail true religion has its beginning in the heart of 
man, in the fear of God, and confifts in fupreme love to 
him, and unreferved devotednefs to his honour and in- 
tereft in all our exercifes and con duel:, which implies 
conftant devotion in prayer and praife, and a religious ac- 
knowledgment of him at ail times, and in the proper fea- 
fons of public and focial worfhip, as well as that which 
is more private and fecret. Chrift faid, men mull deny 
themfelves, and for fake all they had, for his fake, in or- 
der to be his true difciples ; that they mult be humble, 
meek, upright and benevolent, even towards their 
worft enemies ; do them all the good in their power, 
and pray for them : forgive thofe who. injured them, 
and indulge no difpofition to retaliate and avenge them- 
felves ; but be harmlefs, and injure no man. In film, 

the 



SeRM. I. HOPE OF A CHRISTIAN. 2J 

the religion and morality taught in the Bible, efpecially 
by Chrift and his apoitles, is as much fuperior, in its rea- 
fonablenefs and excellence, to any thing of the kind 
which has been taught by men who have not derived 
their fentiments from revelation, as light is to darknefs, 
and is perfectly fuited to make thofe who heartily em- 
brace it and conform to it happy in this world and for- 
ever. And we mud further obferve, that the religion 
and morality inculcated in the Bible is urged by the 
flrongeft motives, not only as moil reafonable, and 
tending to render fociety happy in this world ; but as 
it is enjoined by divine authority, with the promife of 
eternal happinefs to all who obey, and an awful threat- 
ening of endlefs punifhment to all others ; in which op- 
pofite ftates all fhall be fixed at the great day of general 
judgment. 

We have now, in a fummary way, given the reafons 
of our belief and affurance that the Bible contains a di- 
vine revelation, and of our hope in Chrift. We. fee 
enough in him to fatisfy us, even all we can wifh, or 
hope for, or defire ; enough to make us happy, beyond 
our prefent conception, in his eternal kingdom ; and 
not us only, but all that fhall believe on him, which we 
would earneftly urge on all thofe to whom we have ac- 
cefs ; knowing that all who believe fhall be faved, and all 
who do not believe on him fhall be damned. 

We are feniible that Chriftianity has been greatly op- 
pofed in all ages finee its inftitution, and much has been 
written, and many objections have been made, againft 
it, by men of great parts and learning, which have been 
fully and abundantly refuted by Chriftian writers, fome 
of whole writings we have feen. We know alfo that 
infidelity has greatly increafed of late, and is now in- 
creafmg ; and that many, who profefs to believe Chrif- 
tianity to be true, are rejecting the molt effentiai doc- 
trines of it, and there are many others who do not cor- 
dially embrace it, or live anfwerable to the precepts of 
it. But this is fo far from making us hefitate, or abat- 
ing our belief and confidence of the truth of it, that 

E we 



■'£$ THE REASON OF THE SeRM. 1. 

we confider it as a confirmation that it is from God. 
For if mankind be fo corrupt and wicked as to be ene- 
mies to the true God, which the Bible afferts, and is 
proved by their general conduct, then they muft diflike 
and be enemies to all the manifestations of his character, 
and whatever he requires as moll agreeable to him. Be- 
sides, the Bible relates many inftances of this oppofition 
to the truth, and predicts that the gofpel would be op- 
poied and rejected by men. Chriit lays to his difciples, 
" Behold, I fend you forth as flieep in the midft of wolves, 
and ye mall be hated of all men for my name's fake." 
And the Bible fays, " The time will come, when men 
will not endure found doctrine ; and fhall turn away 
their ears from the truth, and fhall be turned unto fa- 
bles." And it has been obferved, that the prefent infide- 
lity and wickednefs which prevail in Chriitendom is 
particular?)" predicted in the Bible. Notwithstanding 
all this, we know the truth of the gofpel is great, and 
will overcome \ and that the gates of hell fhall not pre- 
vail againft it. 

Finally : We know that the Bible could not be in- 
vented and forged by dimoneft, wicked men ; for this 
is for many reafons not only improbable, but impoili- 
ble. And we know that no honeft, good men would 
have any hand in it, if it were a forgery. It follows 
that the very exiftence of it, in the form in which it is, 
-is a demonitration that it came from God, and was 
written by divine infpiration. We have as great and 
full evidence of this, yea, greater, than we have of the 
exiftence of the vifible world, or of any thing which we 
perceive by our bodily fenfes.* 

* The above evidences of the truth and divine origin of Chriftiani-. 
ty, it is fuppofed every Chriftian is, or ought to be, able to produce 
on all proper occafions. Others are omitted, together with anfwers 
to the objections which are made to the Bible, becaufe every Chrif- 
tian may not be fuppofed able readily to exhibit them. A more am- 
ple and able vindication of Chriftiani ty is contained in Dr. Trum- 
bull's Twelve : Sermons on the Divine Origin of the Holy Scriptures, and 
Mr. Fuller's treatife entitled, Chriftiani ty its own Evidence, &c : both 
which are recommeikkd. as worthy of the perufal of all. 

SERMON 



Centum n. 



The fame Subject continued. 



i Peter, iii. 15. And be ready always to give m anjwer 
ry man that ajketh you a reafon of the hope that is 
in you, with meeknefs and fear. 

SECONDLY. Chriftians, in giving the reafon of the 
hope that is in them, muft give the reafon, not on- 
ly of their belief and affuranee that the gofpel is true, 
and a revelation from heaven ; but alfo the reafon of 
their hope that they do cordially embrace it, and are in- 
tereited in all the bleffings which are promifed to all 
true believers. When they, in proper times and cir- 
cumftances, are afked the' reafon of this their hope, by 
thofe who appear to want information, and to have a 
right to it, and it may promote a good and important 
end, thev can make the following: anfwer. 

We all hope that we are friends to Chrift, and are in- 
ter efted in the promifes he has made to thofe who believe 
in him. But our hope is ftronger or weaker at different 
times, according to the ftrength and conflancy, or weak- 
nefs and inconftancy, of our religious exercifes, and the 
confcioufnefs we have of them, and the fi^ht of our own 
hearts. We fometrmes attain a desree of affuranee. or 
that confidence which excludes all fenfible doubts ; but 
many of us, perhaps the moft, have often many doubts, 
and fome of us have generally many doubts and fears. 
•Ochers are generally more confident, and feidom if ever 
doubt of their being: real- Chriftians. What is the cauie 
of this difference it is impofiibie for us to determine ; 
at leaf! in many cafes. But this we are confident of, 
that it is owing to our imperfection in knowledge, de- 
cerning, or Chrifiian exercifes, if we be real Chriftians, 
that we have the leaft doubt of it 5 and do not always en- 
joy 



•28 THE REASON OF THS SeRM. IL 

joy an affurance that we are friends to Chrift. At the 
fame time we believe that the reafon why fome real 
Chriftians do not admit a doubt of their being Chrif- 
tians, is, their imperfection in knowledge, difcerning, 
and Chriftian experience. There are others who profeis 
to be affured conftantly, without one doubt for a long 
courfe of years, that they are Chriftians, and {hall be fav- 
ed, whofe life and converfation difcover that they know 
not what it is to be a real Chriftian. But we will pro- 
ceed to give the reafon of our hope. 

In the firft place we would obferve, that we trull we 
have been convinced of lin, and reproved for it, by the 
Spirit of God, as none are but thofe to whom he applies 
the benefits of redemption. Antecedent to our hearts 
being renewed by divine power to new and gracious ex- 
ercifes, we were, the moft of us, if not all, brought to a 
degree of painful conviction of our linful and miferable 
condition, which we believe is the way which God com- 
monly takes with thofe whom he defigns to fave. But 
as fuch conviction, and the exercifes that accompany it, 
are fo different in different perfons, as to their degree, 
the length of their continuance, the attempts and exer- 
tions they make to help themfelves, and the particular 
means by which they have taken place and continued ; 
we {hall not try to give account of them, which every 
one may do for himfelf, when it may be convenient. 
Befides, it would be deviating from our prefent purpofe, 
which is, to give the reafon of our hope that we are 
Chriftians, to enter into a defcription of the convictions 
of which the unregenerate may be the fubjects. For no 
convictions or exercifes which take place in the mind of 
a finner, antecedent to his regeneration, or his having a 
new heart, can be any fcriptural evidence that he ever 
will be renewed and become a Chriftian. There is no 
connection in nature, or by the declarations and promii- 
es of fcripture, between any convictions and exercifes of 
the unregenerate, and their becoming Chriftians. In 
any iiage or degree of their convictions, change of fenti-' 
ments, or external reformation, all may come to a full 

ftop, 



SERM. II. HOPE OF A CHRISTIAN. 2<) 

ftop, and be loft : or, if they continue in any degree, 
they may never iffue in a true converfion. We there- 
fore mean to fpeak only of that conviction of fin, and 
humiliation for it, which is an evidence of our being re- 
generated, as it can take place only in a renewed heart, 
and is connected with falvation. 

Our eyes have been opened to fee that the law of 
God, which requires our obedience to it, refpects the 
heart and every motion and exercife of it which is of a 
moral nature, requiring that they all fhould be perfectly 
right and in conformity to it, and forbidding every thing 
contrary to this rectitude of heart, on pain of eternal 
puniihment ; that this law is perfectly right and good 
in all the requirements and threatenings of it. This has 
been attended with a conviction of the exceeding wick- 
ednefs of our hearts, being wholly contrary to the law 
of God, and the fource of every thing wrong in our 
outward actions. We could not but approve of the 
law as right, holy and good, and felt that we were 
wholly blameable for every thing in our heart and life 
contrary to this law, and were wholly without excufe. 
Our heart appeared to us to be naturally wholly deprav- 
ed and wicked, and all fin againit God fo infinitely 
criminal and vile, and we fo unfpeakably guilty, having 
done nothing but iinning againit God and his law, that 
we felt and acknowledged from the heart that we de« 
ferved to have the penalty of the law executed upon us, 
that God would be juft and glorious in doing it, and we 
mull juftify him in it, ana remain forever without the 
leaft reafon of complaint. Thus we fubmitted to God, 
and accepted the punifhment of our iniquity, and felt a 
calmnefs and pleafure we never experienced before, in 
viewing with delight the divine character exhibited in 
his law, and works of creation and providence. We 
knew our heart to be naturally fo totally depraved and 
wicked, hard, obftinate and impenitent, that it would 
never be made better by us, or by any means or crea- 
ture, unlefs it were renewed by the almighty power of 
God, which he was under no obligation to do 5 that we 

w r ere 



tO THE REASON OF THE SeRM. IL 

were utterly undone and loft in ourfelves, that we were 
in the hands of God, as the clay is in the hand of the pot- 
ter, to deal with us according to his fovereign pleafure \ 
2nd we heartily acquiefced in this, in being thus de- 
pendent on him. And when we were brought to a 
more particular and realizing view of Chrift, and the way 
of falvatioli by him, (of which we mail fpeak prefentlv) 
our fins and the evil that is in our heart appeared in' a 
worfe light to us, and unfpeakably aggravated, in that 
it was neceflary that Ghrift mould fuller fo much to 
make atonement for fm, in which fuch great and afto- 
Bifhing love to fmners was manifefted. Our abufe of the 
goipel, and difpofition to flight and reject Jefus Chrift, 
of which we had been actually guilty in ways and 
Inftances innumerable, appeared to us great and aggra- 
vated beyond defcription, and difcovered the exceeding 
malignity and bafenefs of our heart ; the wickednefs and 
obftinacy in refilling to accept Chrift offering himfelf 
clothed with love and falvation. Oh, who can exprefs 
or fully conceive of the magnitude and aggravations of 
the fin of impenitence and unbelief, of which they are 
guilty who live under the gofpel, and will not embrace 
it ! 

Thus we have been convinced of fm, and reproved 
for it, and we truft have fubmitted to the reproof in the 
exercife of repentance, condemnation, fhame and abhor- 
rence of ourfelves. We think this is defer ibed by Chrift 
when he fays, " And when he is come (that is, the Holy 
Spirit) he will reprove the world of fin : of fin, becaufe 
they believe not on me." And here we would obferve, 
that this conviction of fin, from the beginning of it, and 
in its progrefs, has been attended with an evidence to 
us that the Bible is true and from God, in that it de- 
fcribes the character of man to be the fame which we 
found ours to be, when we faw the depravity and wick- 
ednefs of our hearts. This defcription is given in the 
relation of the fads by which men in different circum- 
ftances have in all generations acted out and difcovered 
the depravity and great degree of wickednefs of their 

hearts* 



SeRM. II. HOPE OF A CHRISTIAN. J]f 

hearts, and in the many particular affertions of the great 
and total depravity of the human heart. And the goi- 
pel is founded on this, that mankind are all finners to 
iuch a degree that they are wholly loft and undone, dead 
in trefpafles and fin, enemies to God, and under the 
curfe of the law, which is vindicated and honoured, both 
in the commands and threat enings of it, by the gofpel; 
and it aflerts that man is naturally fo under the power 
of fin that he bates the light of truth, and will not come 
to it, but chooles to remain in the darknefs of fin, till he 
is born from above, and has a new heart given to him. 
We are allured that no men not infpired by God would 
have written fuch a book, which reprefents man in a 
light fo contrary to what men naturally think of them- 
felves, or ever would have thought of it. We are fen- 
fibie that our ignorance of ourielves, before we were con- 
vinced of our own finfulneis, as we have been defcribing 
it, was the ground of our ignorance of the Bible, and our 
-criminal difresjard to it, and bv this conviction we have 
been confirmed in the truth of divine revelation, as we 
never were before. And we are certain beyond a 
doubt, that all the profefled and open infidelity, or fe- 
cret difbelief of the truth of the gjofpel, is owinaj to a 
want of a true and real conviction of fin. And in iJais 
view, we do not wonder at their unbelief ; for how can 
they who are io wholly ignorant of their own moral 
character, and of their ftanding in any need of the pro- 
vifion made in the gofpel, believe and embrace it ? How 
can they believe who are proud, and have fo high an 
opinion of themfelves, and feek honour one of another ? 
As well may they who feel themfelves perfectly found 
and whole, think they want a phyfician. 

We would oblerve further, that the conviction of fin 
and reproof for it has not been a tranfient thing, which 
foon paiied away and was forgotten : contrary to this, it 
abides by us, continues and increafes. Our hope of par- 
don of all out fins, and of falvation by Chrift, does nc : 
abate, but increafes it. We fee more and more the evil 
nature of fin, and the ill defert of it, as we increafe in 

our 



32 THE REASON OF THE SeRM. IL 

our fenfe of the righteoufnefs and excellency of the law 
of God, the wifdom of the gofpel, and the worthinefs 
and glory of God and the Redeemer. And we daily 
fee more and more of the finfulnefs of our own hearts, 
our indwelling depravity, that fin cleaves to us in all our 
exercifes, and defiles them. We have an increafing fenfe 
of our defert of everlafting deftruction ; of our conftant 
and abfolute dependence on Chrift, his atonement and 
righteoufnefs, for pardon and j unification, and to re- 
new our hearts, and for every right thought and exer- 
cife, of which affiftance and grace we are infinitely un- 
worthy ; therefore, if we fhail be faved, it muft be all 
of free, undeferved grace. This conviction and fenfe of 
lin, and of our own helplefinefs and infinite unworthi- 
nefs, accompanies all our exercifes of religion and piety, 
as eifential to them, and increafes as we grow in grace, 
and in the knowledge of our Lord and Saviour Jefus 
Chrift. 

We proceed to fay, when we were led to a particular 
view of Jefus Chrift, his character, work and defign, ail 
this appeared as a reality, and the wifdom, love and.grace 
of God mined in him and the way of falvation by him, in 
a new, glorious and affecting light. And we could not 
but highly approve of all this, and the whole character 
of Chrift, and were filled with wonder and pleafure. 
We faw there was all fulnefs in Chrift, enough to fupply 
every want of fuch finners as we were ; that there was 
every thing in him that we could defire, and nothing 
undefirable ; and that all he has for finners is freely of- 
fered, without money and without price, to all who are 
willing to accept of it. This view and fenfe of heart of 
the truth of the gofpel, and of the worthinefs and excel- 
lence of Chrift, and approbation of his character, and 
the way of falvation by him, is fo fixed in our hearts, 
that we have never loft it, though it is fometimes more 
clear, impreflivc and affecting than at others. 

Thus we have defcribed the conviction and reproof 
we had of fin, and our confequent view and approba- 
tion of Chrift and the gofpel, asfome of us have feniibiy 

experienced 



SERM. II. HOPE OF A CHRISTIAN. 33 

experienced thefe in this order, and it is the order of 
nature ; for it is impoilible that any man who is not 
convinced of fin and reproved for it, fo as to fubmit 
to God, approve of his character as iegiiiator, and of his 
law, mould underftand and approve of the gofpei. 
Though there may be fome, yea, many of us, who have 
hot fo diftincily and fenfibly difcerned the operations of 
their own minds as to afcertain the order in which their 
convictions and exercifes took place, yet they are fenli- 
ble they have had them all, as to fubflance, fooner or lat- 
er, in a greater or lefs degree. Some of us have re- 
mained a longer and more feniible time, after we fub- 
mitted to God in the manner which has been defcribed, 
before we had clear and affecting views of Chrift and 
the gofpei, than others, and our views of the latter have 
been more gradual. Others have had all crowded on 
their minds fo much at once as not to be able to diftin- 
guiili the former from the latter, fo as to fay which was 
firft or iaft, from the perception of their own minds. 
And there is a great variety in the degree, way and 
manner, time and means, in and by which thefe things 
have taken place in different perfons. Yet the work 
and effect appear to be the fame, as to fubftance and 
the eiTentials of it. 

Not one of us have entertained a hope that we lhall 
be faved, or have been led to approve of the gofpei, and 
become friendly to God and his law, wholly from a per- 
flation fomehow impreiled on our minds, that Chrift 
died for us and would fave us, or lomething; like this : 
for it is impoilible that fuch a perfuaiion, be it ever fo 
clear and ftrong, ihould be true, and therefore inuft be 
falfe, and a great and dangerous delufion : and they 
whofe religion is built on this foundation only, are build- 
ing on the fand, and going to inevitable ruin. 

Our hope that we belong to Chrift, and {hall be faved 
by him, is built on the evidence we think we have that 
we have cordially embraced the gofpei, and have been 
brought to the exercife of the Chriftian graces, fuch as 
repentance, faith in Chrift, love to God, our fellow 

F Chriftians 



34 THE REASON OF THE SERM. II. 

Chriitians and our neighbours, or any of thofe Chrif- 
tian graces which are implied in thefe, and connected 
with them. Some of us, we believe, have, at their firfc 
converiion, had inch clear and impremve views of the 
truth and excellence of the gofpel, that they not only 
knew it was divine, but alio that they did embrace 
it with all their heart, and ftrength of mind ; that 
they were turned from darknefs to marvellous light, 
and corifequently mould be faved \ and the Spirit of 
God has fo excited holy affections, and firmed on his 
own work, as to be a witnefs with their fpirits that they 
were born of God : and fome have been fo happy as to en- 
joy this evidence all their days, without much interrup- 
tion ; especially thofe who have been called to labour and 
fuffer much for the caufe of Chrift. and religion. There 
are others who at the time or their converiion have had 
inch great light and itrong affections, that they were 
confident, without the leaft doubt, that they had palTed 
from death to life, who yet have foon fallen into dark- 
nefs and doubts, whether they were really converted 
or not : others, who have had fuch miftaken notions 
about converiion ^ and the feelings and exercifes in which 
it confuted, and of Chriitians, previous to their own 
converiion and after it, that when they really pafled this 
change they did not know, and had not one thought 
that they were converted then, and for a confiderable 
time after. But as real Chriftian exercifes continued, 
and perhaps on fome occafions rofe higher, upon reflec- 
tion on their own -pail experience and exercifes, they 
have entertained a hope that they were real Chriitians ; 
and the evidence of this has increafed on paiiing through 
trials, and their hope has grown into a confidence 
which often excludes all doubt. All thefe differences, 
and thofe which have been before mentioned, and ma- 
ny others not mentioned, may and do take place among 
real Chriilians, from caufes and for reafons which we do 
not pretend to be able fully to explore and explain. If 
they have been convinced of fin ; have fubmitted to 
to God, and embraced the gofpel in the manner before 

fiated j 



Serm. IL hope of a christian. 2>5 

ftated ; and have and exhibit the further evidence that 
they are Chriftians which we now proceed to mention ; 
they may reafonably think themfelves inch, and muft be 
embraced by us as the friends of ChriiL 

Our evidence that we have really embraced the gqf- 
pel, by which our hope is fupported and ftrengthened, 
arifes from thole exercifes, and the conduct, which have 
attended or followed the things which have been alrea- 
dy mentioned. 

When we underilood and believed the gofpel, as be- 
fore defcribed, it had a powerful influence on our hearts 
and affections, which is lafting, and never wholly loft ; 
at fome times lefs feniible, at others more fo, and is on 
the whole, we hope, increafmg. We were brought in- 
to a new moral and fpiritual world, and . our affec- 
tions were taken off from the things, the enjoyments 
and pleasures of this world, on which they were before 
fixed, as the great and chief good ; and fixed on the in- 
finitely important, glorious and beautiful objects of the 
invilible and fpiritual world revealed in the Bible. Our 
minds have been fo renewed and transformed by divine 
power accompaning the gofpel, we hope, that we have 
no longer lived unto ourfelves ; but have with ftrong af- 
fection devoted ourfelves to Chrift, and given ourfelves 
away to him, to ferve him, and promote his honour 
and intereft. And in our attention to his character, 
and the truths contained in the gofpel, our affections 
and the exercifes of our minds are excited to a higher 
degree and greater ftrength than they ever were to- 
wards any worldly object, or pofiibly could be : at the 
fame time we are confcious that they are not flighty and 
imaginary, but folid and rational. We feel a fixed de- 
termination and refoiution to follow Chrift, and adhere 
to the practice of Chriftianity, by divine afnftance : and 
whatever we were before, and though fome of us were 
openly vicious, we are, by the knowledge of the gofpel, 
and the power it has had on our hearts, become ftrictiy 
confcientious, in all our thoughts, exercifes of heart, 
words and actions \ watchful and careful that they all 

may 



$6 THE REASON OF THE SERM. IL 

may be conformable to the divine commands. And 
what is found contrary to thefe in our hearts, of which 
we fee much, we lament, and, with pain and forrow, 
condemn. As to all external vicious conduct in words 
and actions, we hope we are thoroughly reformed, and 
condemn and abhor ourfelves for being guilty of them, 
and for all our fins ; and have an earneft longing to be 
delivered from all fin, and to become perfectly holy, 
which we hope is what Chrifc means by " hungering 
and thirfcing after righteoufnefs," We think this 
change in us could not be wrought by any thing fhort 
of divine power, accompanying the gofpel, by which it 
has been made unto us "- the power of God unto our 
ialvation." And we hope we have received " the fpirit 
of power a and of love, and of a found mind." 

We hope we have received from God the fpirit of 
love, fuch love which in the nature and exercifes of it 
differs from all kinds of love natural to man, and is pe- 
culiar to Christians, and conformable to the moral cha- 
racter of God, which confifts in love. This love confifts 
moil effentialry in difinterefted good will, or goodnefs of 
heart. This has fixed our hearts in the firit place and 
chiefly en God, in cordial and flrong defires that he 
may be exalted, infinitely bleffed and glorified forever, 
and readinefs to devote ourfelves to a'nfwer this end : 
and when we reflect on the fubjeel:, and learn that God 
is glorifying himfelf by every thing that has, does or 
will take place to eternity, we are highly pleafed, and 
rejoice. And when we confider that the work of re- 
demption by Jefus Chrift, the Son of God, is fuited to 
make the greateft difplay of the divine perfections, both 
in them who {hall be faved and in them who. periih ; 
and that all the fin and mifery that do or ever fhall take 
place, will ferve to praife and glorify Chrift, and pro- 
mote the greateft poffible good of the univerfe ; and that 
Chrift will bring the redeemed and ail the friends of 
God to the higheft happinefs and glory in his eternal 
kingdom, even to unfpeakably greater happinefs than 
could poflibly have taken place if no fin and mifery had 

ever 



SEKM. II. HOPE OF A CHRISTIAN. 3/ 

ever exifted, and confequently there could have been no 
mch character as that of God manifefled in the fleih, and 
no fuch works as he has done to glorify God and re- 
deem the elect : when we confider and realize all this, 
we are filled with comfort, wonder and joy, finding in 
this divine plan all that benevolence can wiih, even the 
higheft pGiTible good of the tmiverfe. This is an object 
fuited in the higheft poihble degree to pleafe the bene- 
volent, and to raife their gratitude to the higheft pitch 
to the God of love, and Redeemer of men. 

This fame love, which fixes our hearts on God, and ren- 
ders us friendly to his being, felicity and glory, and cauf- 
es us to rejoice that he will be glorified, and produce 
the greater! good of which the created univerfe is capa- 
ble, unites us alio to all the friends of God ; efpecially the 
friends of Chrift among men, whom we coniider as our 
brethren and fillers in Chrift, who bear the image of 
Chrift in their hearts, and are friends to, and labouring 
to promote, his intereft among men, in which we alfo are 
engaged ; who are the fpeciai objects of the benevolence, 
complacency and delight of Chrift. For thefe we have 
a peculiar friendihip, deiiring and rejoicing in their wel- 
fare, loving to ferve them, and do them all the good we 
can ; and we have a peculiar complacency and delight in 
them and their friendfhip, converfation and company, 
which we cannot enjoy in others. This, we hope, is 
that love of our brethren which in the fcripture is con- 
nected with love to God, and is peculiar to true Chrif- 
tians. 

We hope we have that benevolent, univerfal love to 

all our fellow men which is peculiar to Chrift ians, which 

leads us to wiih them the greateft good they are capable 

of enjoying in this life and in the world to come, and to 

do good as far as we have an opportunity. And we hope 

we love even our enemies, fo that whatever evil they do, 

or attempt or deftre co do us, this does not make us to 

ceafe to wiih them well, and to do them all the good we 

can, and to pray heartily for their welfare ; always ftu- 

dying and endeavouring, if it be pojiible, to live in peace 

with all men, ' TTr 

yv e 



-38 THE REASON OF THE SeRM. II. 

We have been led by our acquaintance with Chrifl 
and the gofpel, we hope, in fome good meafure to keep 
our bodies under, and crucify the flefh with the affec- 
tions and lulls ; to avoid all intemperance and unlawful 
ienfual indulgence, and lay aiide pafHon, anger, envy and 
malice ; and to put on humility, meeknefs, and a calm 
and quid fpirit ; and to pracrife that feif-denial, and go- 
vernment of ourfelves, our appetites and particular pro- 
penfities and inclinations, according to the holy rules of 
the gofpel, fo as not to injure ourfelves or any one elfe by 
the criminal indulgence of them. We hope our felfifli- 
neis or covetoumeis, pride and levity of mind have been 
lo far fubdued as not to reign in us ; and that the con- 
trary principles of benevolence, humility and fober-mind- 
edriefs have dominion in our hearts ; that we fet our af- 
fection on things above, and not on things on the earth ; 
that we fee the vanity of the world and the things and 
enjoyments of it ; and are imprefTed with a fenfe of the 
reality, importance and excellence of the things and en- 
joyments of religion, and feel unhappy when thefe 
things are in any meafure out of fight, and our reli- 
gious exercifes refpecting them do feniibly fubiide. 

We love and greatly prize the Bible. It is better to 
us than all the riches in the world, or than all other 
books. We alfo prize and read the books which ferve to 
explain the Bible, and vindicate the doclrines and duties 
contained in it. We have great delight in reading and 
meditating on the Bible, especially at times, when the 
truths we find there are imprefTed on our minds. We 
make the Bible the rule of our faith and practice. 

We fpend much time, when we are alone efpecially, in 
meditating on the fubjects of religion, and are pieafed 
with religious converfation in the company of Chriftians. 
We have great pleafure in fecret prayer, efpecially when, 
as we think, the Holy Spirit enlarges our hearts and 
helps our infirmities, in a clear and affecting view of di- 
vine things. We are pieafed with joining with others 
in focial worfhip when we have opportunity, either in 
the families where v/e live, in private Chriftian focieties, 

or 



SERM. II. HOPE OF A CHRISTIAN. 39 

of in public affemblies. The Chriilian fabbath, and the 
inilitution of baptifm and the Lord's fupper, appear to 
ns to be wife and good, fuited to promote the highelt 
good of men, and the honour of Chrift, and we endea- 
vour conicientioufly to attend upon them; and are 
much inftructed and edified by the preaching of the 
gofpel, when the great truths of it are explained an d 
vindicated, and the duties therein revealed are properly- 
urged, and the preacher with fuitable engagednefs de- 
clares all the cdunfel of God. 

We hope we live in the exercife of an unconditional 
fubmifiion to God, without making any refer ve, with re- 
fpecfc to all the events which do or mall take place, whe- 
ther greater or fmaller, and whether they relate more 
immediately to ourfelves, or to the church, or to the 
world in general. We firmly believe that God has de- 
termined, and does order, every thing, every event, both 
great and fmall, that comes to pafs, according to the 
counfel of his own will, which is perfectly wife and 
good ; and we are difpofed and love to fay, Thy will be 
Hone, with refpect to all events which do take place now, 
or Ihall come to pafs. Nor do we, and we dare not, afk 
for any thing in prayer to God which we do not know 
is agreeable to his will to grant, abfolutely, but condi- 
tionally, if it be agreeable to his will to do it ; if it be not, 
we are prepared to fay from the heart, Thy will be done, 
XVe have fuch a conftant conviction and confidence that 
the divine will is infinitely wife, right and good, that it 
is matter of fupport, comfort and joy, that the Lord God 
Omnipotent reigns, and hath done, and will forever do, 
whatfoever pleafeth him, being infinitely above all con- 
troul ; fo that his counfel {landeth forever, and the 
thoughts of his heart to all generations. 

We add in the kit place, that we trull that our ccnver- 
fation and conduct before the world is agreeable to our 
Chriftian profeilion, and the holy rules of the gofpeL 
If this were not true, but the contrary, we acknowledge 
all our fuppofed inward exercifes, which have been men- 
tioned as evidences of our Chriftianity, are not to be re- 
lied 



40 The reason of thS Serm. II* 

lied upon by us, and may be juftly confidered as mere 
delufion by all others. But if what we fuppofe be true, 
for which we appeal to all who are acquainted with us, 
and we have been brought by the influence of the gofpel 
of the grace God to deny all ungodlinefs, and every 
worldly luft, and to live foberly, righteouily and godly 
in this prefent evil world ; we think it to be a ftrength- 
cning evidence, in connection with our inward convic- 
tions and exercifes which we have experienced, and have 
now related, that we are the fubjects of the power of 
Divine Grace ; and that, whatever we once were, we are 
now wafhed, and fanclified, and juftified, in the name of 
the Lord Jefus, and by the Spirit of our God ; and that 
all who behold our blamelefs and good converfation in 
Chrift, ought to coniider it as an evidence in our favour, 
and of the truth and excellence of Chriftiamty ; and that 
they w T ho fpeak evil of us as of evil doers, and falfely ac- 
cufe lis, ought to be afhamed. 

Thus we have endeavoured to oive an honeft. and true 

o 

account of the reafon of the hope we entertain, that by 
believing the gofpel it is become the power of God to us, 
to our falvation. We have omitted fome things which 
might have been mentioned, and perhaps have made 
fome needlefs repetitions. Imperfect as this account is, 
we wifh it may prove fome advantage to Chriitians, and 
matter of conviction to unbelievers.* 

III. The reafonablenefs and importance of the direc- 
tion and command which has been explained, is to be 
confidered and proved. This may be done by the fol- 
lowing obfervations. 

* It is fuppcfed that the evidence given above by Chriftians, of 
their hope of a faving intereft in Chrift, is common to every real Chrif- 
tian, without which no man has reafon to think himfelf to be one. 
But in many other particulars, not mentioned here, Chriftians may 
differ, and one have views and exercifes which another has not expe- 
rienced in the fame manner and degree, which may be a ftrengthen- 
ing evidence to thofe who have them, and to thofe to whom they re- 
late them, that they have taftcd that the Lord is gracious. If any 
deiire to fee the fubject treated more largely, they are referred to Pre- 
sident Edwards on Religious ./Iffe&ions* 

I. It 



Serm. II. Hope oe a christian. 41 

1 . It mull be fuppofed that every real Chrifiian is able 
to comply with this direction, and can give the reafon of 
his hope, when properly inquired of and afked. If this 
were not true, the command, which extends to all Chrif- 
tians, would be indeed unreafonable and nugatory. It 
is therefore reafonable to fuppofe and be certain that 
every Chrifiian has good reafon for the hope that is in 
him, and. can give it when there is a call for it. This is 
a fubject which he thinks upon and ftudies more than 
any other. He certainly does meditate upon it night 
and day. He confiders and examines over and over 
again the evidence he has of the truth and divinity of 
Chriftianity. The theme is familiar to his mind* and 
the evidence of the truth increafes, in his view, in 
ftrength and clearnefs \ and, of courfe, he is conftantly, 
and with folemn concern, confidering the evidence he 
has of his being a real Chriftian. He muft therefore be 
always ready to give the reafon of this hope that is iir 
him. And it is reafonable and important that Chrif- 
tians fhould do this, when afked, becaufe, 

1, It is greatly for the advantage and benefit of 
Chriftians to be prepared and ready to give the reafon 
of their hope, and actually to do it, when they are afk- 
ed in a proper manner. 

This has a greater tendency to keep their minds 
awake to thefe iubjecls than mere private meditation ; 
to increafe their knowledge in thefe things, and to 
flrengthen and invigorate their exercifes, and eflablifli 
their own hearts in the ground and reafon of their 
hope. Free and ferious converfation upon interefting 
iubjecls of religion is attended with advantages to Chrif- 
tians, which could not be enjoyed if every one kept 
all his religious thoughts and exercifes wholly to him- 
lelf. This is confirmed by reafon and the experience of 
Chriftians. And many, if not all, have found, by com- 
municating to others the reafons of their belief in Chrif- 
tianity, and of their hope that they themfelves were 
Chriftians, their hearts more eftablifhed in the truth 
and importance of the Bible, and their hope of falva- 

G tion 



42 THE REASON OF THE SERM. II. 

tion by Chrift become more clear and ftrong, by being 
quickened in their religious exercifes* 

3. A compliance with this command tends, many 
ways, to the good of others. It tends greatly to the 
benefit of Chriftians to converfe with each other freely 
on thefe fubjects ; to communicate to one another their 
reafons for believing the gofpel, and how, and in what 
way, they were brought to a clear conviction and aiiu- 
ranee of the truth and divinity of it ; and what have 
been their views and exercifes, on which they ground 
their hope that they do cordially embrace the gofpel, 
and are the real friends of Chrift. By this they become 
particularly acquainted with each other, and obtain the 
knowledge of the difcerning, views and exercifes of 
their hearts, which could not be fo well and fully ob- 
tained in any other way, This lays a foundation for 
an intimacy, love and friendihip, which are fweet, edi- 
fying, lafting, and peculiar to Chriftians. This tends 
-to increafe the knowledge of Chriftians, and eftablifh 
their hearts in the belief of the truth, and excite and 
quicken their Chriftian affections, while they hear 
others give the reafon of the hope that is in them* 
And this appears to be an important part, of Chriftian 
communion, while they drink into the fame Spirit, and 
mutually partake of the comfort and bleffings of the 
gofpel. 

This alfo has a tendency to promote the beft good of 
unbelievers. If Chriftians have nothing to fay for 
themfeives, and are lilent, when they who are not 
Chriftians, with apparent ferious deftre to know, afk 
them to give the reafon of their hope, this will greatly 
tend to prejudice them againft Chriftianity and profef- 
fed Chriftians, and lead them to think that the gofpel is 
unreasonable, and cannot be fupported. But when 
they find Chriftians able and ready to give the reafon 
of their hope, when aiked, and they have it laid before 
them, they have matter of conviction that Chriftians 
can fpeak for themfeives, and that Chriftianity is found- 
ed in reafon and truth -, and it may by divine influence 

reach 



hope "of a christian, 43 

i leir hearts, a z the means of their falvation. And 

doubtlefs this has been the means of the falvation of 
many. But if this fhouid not be the happy confe- 
quence, and the unbeliever perfift in rejecting the gof- 
pel to his own deftrucrion, the Chriftian has done his 
duty ; and his labour mail not be in vain in the Lord, 
but anfwer fome important end. 

4. In this way Chriftians honour Chrift and his caufe. 
They who are not able, or are not difpofed, to give the 
reafon of their Chriftian hope- when properly alked to 
do it, muft be numbered amGng thofe who are afhamed 
of Chrift and of his words. Of fuch, he fays, mall the 
Son of Man be afhamed, when he eometh in the glory oi 
the Father, with the holy angels. He will confider and 
treat them as a difgrace and dimonour to him, ihouid 
he own them to be his difciples and friends, But, on the 
contrary, he fays, " Whofoever {hall confeis me before 
men, him will I confefs alfo before my Father who is in 
heaven, and before the angels of God-." As thefe, by 
confeifing him before men, honour him, he will honour 
them before the univerfe, in his ftate of the higheft exai= 
tation and glory. They who are able and ready to give 
the reafon of their Chriftian hope to thoie who alkthem, 
to whatever lhame and fufferings they may expofe them- 
feives by this, do hereby confefs and honour Chrift be- 
fore men, which they cannot do effectually in any other 
way, if this be refufed or neglected. And this is one 
important way for Chriftians to exhibit their true cha- 
racter, and mow their zeal and courage in the caufe of 
Chrift, and honour and promote it in the world. How 
reafonable then and important is this injunction of the 
Apoftle ! 

Improvement, 

I. From this text, and the fubject, we have- warrant- 
to conclude, that they who are not able to give a reafon 
for their hope in the fenfe explained, or they who refufe 
to do it to any one, at any time, are not real Chriftians, 
whatever they may pretend^ TI r 



44 THE REASON OF THE SeRM. II. 

There are too many, who would pafs for Chriftians, who 
can give no good reafon why they believe Chriftianity to 
be true and divine, or why they hope to be faved by it. 
They can give no account of any particular, fenfible im- 
preffions made on their hearts by any of the truths of 
the gofpel, or of any view or exercife which indicates a 
real change of heart. There are others to whom the 
general arguments for the truth of the gofpel are fami- 
liar, and they can talk well and readily upon fome of 
them ; but if they be afked what their own inward ex- 
ercifes are with refpect to the gofpel, and what is the 
ground of their hope that they are Chriftians, their 
mouths are immediately fhut, and they have nothing to 
fay, unlefs it be to object againft the propriety of afking 
or anfwering fuch a queftion, as no one has any bufinefs 
to inquire, or right to know, what are their inward ex, 
ercifes ; every one ought to keep thefe to himfelf, &c. 
Others will inveigh a,gainft Chriftians telling their expe- 
riences^ as it is called, and infift it is nothing but mere 
enthufiafm. All thefe may be juftly coniidered as having 
no good reafon for hoping themfelves to be Chriftians. 

There are others who are forward enough, and even 
too forward, to tell of their religious experiences, and 
give a narrative of their converfion, which they feem to 
think to be extraordinary and excellent. And they do 
it when there does not appear any particular call to do it. 
They appear to be proud of their religious experiences, 
and often fpeak of them in a light and oftentatious man- 
ner, directly contrary to meeknefs and fear. Thefe are 
fo far from obeying the Apoftle's direction, that they 
abufe and pervert it, and do not appear to be real Chrif- 
tians. 

II. It hence appears how reafonable and important it 
is that Chriftians fhould give the reafon of their hope, 
when they join to a church, and make a Chriftian pro- 
feiiion ; and that they ihould be afked concerning their 
doctrinal knowledge, and experience of ihe power of di- 
vine truths on their hearts. Churches have a right to 
know of fuch the reafon of their hope, and with what 

views, 



SERM. II. HOPE OF A CHRISTIAN. 45 

views, exercifes and motives they defire to join them. 
And by this means they get acquainted with them as 
they could not in any other way, and a foundation 
is laid for future intimacy and Chriftian communion. 
They therefore muft be blameable, and give reafon to feaif 
they are not Chriftians, who refufe to join a church be 
caufe they cannot be admitted unlefs they will give the 
reafon of their hope, as above explained. And thofe 
churches are guilty of great and criminal neglecl who 
admit member's without any examination of them refpeci-- 
ins; their doctrinal and exDerimental knowledge of re- 
ligion, or aiking them to give the reafon of their hope. 
The confequence generally is, that the members of inch 
churches have no particular intimacy or acquaintance 
with each other, not fo much as they have with the 
men of the world, or thofe who make no profeffion of 
religion ; and know little or nothing of each other-, and 
are in no refpect diftinguifhed from non-profeftbrs, but 
merely by having made a profeffion, and meeting toge- 
ther at the Lord's table. 

III. This fubject is fuited to awaken Chriftians to a 
concern to be ready, and more ready than Chrifiians in 
general have been and are, to give an anfwer to thofe who 
afk them the reafon of the hope that is in them, They 
ought to ftrive to be yet better able to offer the moft 
clear and convincing evidence of the truth, authenticity 
and excellence of Chriftianity, and to increafe in the 
ftrength and conilancy of every Chriftian grace ; that they 
may have increaling evidence in their own minds that 
their hope is well founded, and be able to give more 
fatisfying and ftriking evidence to others that they are 
Chrifiians indeed ; and fo fhine as lights in the world, 
in the midft of a crooked and perverfe nation. 

Chriftians have no reafon to be afhamed of their hope 
and the gofpel, let who will fpeak againft and ridicule it* 
It has and will ftand the teft of the mofl fevere rational 
trial and examination. The more it is examined by un- 
prejudiced reafon, the brighter its truth and divine excel- 
lency fhine j and it will ftand and prevail, until the light 

of 



46 THE REASON, &C« SeRM. II. 

of it mall fill the world, as the waters cover the fea, and 
all the oppofers of it fhall be turned into everlafting 
darknefs. Wherefore let Chriftians gird up the loins of 
their mind, be fober, and hope to the end, for the grace 
which is to be brought unto them at the revelation of 
jefus Chrift ; and be always ready to give an anfwer to 
every man that aiketh them the reafon of the hope that 
is in them, with meeknefs and fear. 

There is a fpecial reafon for a careful, courageous prac- 
tice of this apoftolic direction, at this day, which is the 
time in which the fixth vial is poured out, predicted 
Revelation fixteenth chapter, when the fpirits of devils 
are allowed to go forth to the inhabitants of the whole 
world, to gather them to the battle of the great day 
of God Almighty. Thefe evil fpirits are now among us, 
and have great influence on the minds of men, in the un- 
common, rapid fpread of infidelity, and all manner of 
error and vice. Chriftians therefore now have a loud 
and fpecial call to watch and be fober, to vindicate the 
truth, and honour Chrift and his caufe in all poflibk* 
ways. Let them hear and obey the words of Chrift, 
which he fpake with particular reference to this time :• 
" Behold, I come as a thief. Bleffed is he that watch-, 
cth and keepeth his garments, left he walk naked, and 
they fee his fhame. 5 ' 



SERMON 



Sermon in. 

WRITTEN IN THE YEAR. 1 767. 



On Chriftian Friendfhip, as it fubiifts between Chrift 
and Believers, and between Believers themfelves. 



Cant. v. 1 6. This is my beloved, and this is' my friend. 

FRIENDSHIP affords the higheft and moil fweet en- 
joyment that is to be had in this life, or that ra- 
tional creatures are capable of. Yea, it is in fome fenfe 
the only fource of real enjoyment and happinefs ; fo 
that to be perfectly without this, in every kind and de- 
gree of it 5 is to be wholly deflitute of all true enjoy- 
ment and comfort. This gives pleafure and fweetnefs 
to all other enjoyments, and' without this they all fade, 
and become iniipid and worthleis ; yea, every thing will 
be rather a burden, and woffe than nothing : whereas, 
this will give a degree of enjoyment and pleafure, when 
ftripped of every other good ; fo that he who is in cir- 
cumstances to exercife and enjoy friendfhip is in a degree 
happy, let his fituation and condition otherwife be what 
it may : and it is impoilible he mould be perfectly mife- 
rable, fo long as he is within reach of this fweet, this 
heaven-born cordial. 

It is probable that the moft. voluptuous fenfualift that 
lives would in a great meafure lofe his high relifh for 
the pleafures he is fo eagerly purfuing, and all his fweets 
would be turned into bitter nefs, if he mould feel himfelf 
perfectly, and in every fenfe, friendlefs : for none can be 
found, however funk and fordid their minds have be- 
come by vice, who have no fort of tsfte for friendfhip ; 
though it may be, on the whole, a very corrupt tafte. To 
befure, if any fach may be found, they feem to be funk, 
in this refpecl, below the brutal creation ; for it is ob- 
ferved that among them there is an appearance of love 

of 



48 CHRISTIAN FRIENDSHIP. t SERM. lIL 

of fociety, and at leaft a refemblance of love and friend- 
iliip. 

However loft to all true friendiliip mankind in general 
are, yet a deiire of the efteem and love of others is found 
in every breaft, and is as efiential to man as a deiire of 
happinefs ; and therefore cannot be rooted out, but by 
destroying his natural powers, by which he will ceafe to 
be man. 

Hence it is that no inconiiderable part of the future 
mifery of the wicked will confift- in feeling themfelves 
perfectly friendlefs, and the objects of the hatred and 
contempt of all intelligent exiftence in the univerfe, while 
they find themfelves in every refpect in the moft wretch- 
ed, deplorable circumftances, and have a moll keen aver* 
fion to being hated and contemned, and a ftrong defire 
of the love and efteem of others. 

. As real or diftntereiled benevolence is efiential to true 
friendihip, we have reafon to think there are but few 
inftances of it in this degenerate, felfifh world ; and 
where it does take place in any degree, it is in a very low 
and imperfect one *, fo that what many in all ages have 
been convinced of and aiferted from long experience, 
may be relied upon as a certain truth, that this is a 
friendlefs world. However, there is a fort of friendihip, 
which is at bottom a merely felfiih thing, being found- 
ed only in felf-love-, or which is the remit of what may 
be called infimcl y or natural affection ; which is very 
common, and in many inftances riles very high, and an- 
fwers many valuable purpofes to mankind in this prefent 
ftate, it being many ways of great fervice to mankind, 
as it prevents many evils that would otherwife take 
place, and promotes the good of fociety, and often gives 
a degree of pleafure and enjoyment. But, fo far as true 
virtue or holinefs takes place, a foundation is laid for a 
different kind of friendihip, which is immenfely higher, 
more noble and excellent, and coniifts in exercifes and 
enjoyments which furpafs thofe of all other friendiliips, 
more than the exercifes and enjoyments of improved 

reafon 



SeRM. III. CHRISTIAN FRIENDSHIP. 49 

reafon excel thofe of a brute, or the brightnefs of the 
meridian fun, that of the rneaneft glow-worm. 

And God has, in his adorable wifdorn and goodnefs, 
contrived and provided that this friendihip iliould be 
exercifed and enjoyed in the higheit perfection, being 
railed to the greateft pofiible heights, attended with the 
befl and moil advantageous circumilances. 

The fcripture leads us to conceive of the Deity as en- 
joying infinitely the moil exalted and glorious friendihip 
and fociety in himfelf, for which there is a foundation 
in the incompreheniible manner of his fubiiitence in the 
three perfons of the adorable Trinity. Here eternal love 
and friendihip takes place and flourimes to an infinite 
degree, in an infinitely the moft perfect, and glorious fo- 
ciety, the ELOHIM, the Father, Son and Holy Ghoft. 
And the fociety and friendihip for which men are form- 
ed by holinefs, without which they cannot be perfectly 
happy, may be coniidered as an imitation and image of 
of this, by which they are made in the likenefs of God, 
and partake with him in the fame kind of happinefs, 
which he enjoys to an infinite degree. And, in order 
that men might partake with him in the exercife and 
enjoyment of love and friendihip to the higheil degree 
and the greateil advantage, God has not only laid a plan 
to promote and effect the higheft and moil perfect love 
and friendihip towards each other in the moil exalted 
and happy fociety forever ; but has fo contrived, that 
they Ihall be brought into the neareil and moil intimate 
union and friendly intercourfe with himfelf, by which 
they ihall in fome fenfe, yea, to a great degree, be united 
to the Eternal and moil Glorious, divine Society, and par- 
take of the fame river of enjoyment and pleafure, which 
proceeds from the throne of God and the Lamb, in a 
peculiar and eminent fenfe. 

To effect this in the beil manner and to the great eit 
advantage, the inviiible God, who eternally dwelt in the 
high and holy place, infinitely beyond the comprehen- 
sion and reach of a creature, muil come down, and make 
himfelf vifible, that he might be the head, the life and 
H foul 



50 CHRISTIAN FRIENDSHIP* SeRM. III. 

foul of a viiiblc and mod glorious fociety. This has 
been done in the incarnation of the Son of God, by 
which the greateft purpofes of God's moral kingdom 
are anfwered in the higheft poffible degree, and all hap- 
py intelligences, efpecially the redeemed from among 
men, are brought into a near union with God, and are 
under fpecial advantages to receive communications 
from him, and enjoy his love and friendiliip in a man- 
ner and degree which could not have been in any other 
way. This is the mutual love and friendfhip fpoken of 
In the text, which takes place between the incarnate Son 
of God, the divine Redeemer of loft men, and his church 
or fpoufe, or every one of the redeemed. 

He is in a peculiar and diftinguifhed fenfe the friend 
of the redeemed ; and he is the beloved of their foul in 
a fenfe and degree in which no other perfon is, or can 
be : and hence there is a mutual love and friendfhip be- 
tween them, which is beyond comparifon the moft inti- 
mate, intenfe, fweet and exalted of any thing of the 
kind between any other friends and lovers, unfpeakably 
furpaffing all other friendfhips in nature and degree, at- 
tended with the higheft, moft noble, tranfporting, foul- 
ravifhing enjoyment and delight, that can poflibly exift, 
or be conceived of. 

This union of hearts, this mutual love and friendfhip 
between Chrift the Redeemer and Saviour, and believers 
in him, or the redeemed, is reprefented in fcripture by 
the inclination and affection between the two fexes of 
which mankind confift, under the influence of which 
they mutually feek and come into a peculiar union and 
intimacy with each other, in which they may enjoy 
each other, and be happy in the exercife of mutual love 
and friendfhip. It is reprefented by the fweet love and 
affection between the bridegroom and his bride, and 
the mutual love and friendiliip, and folemn engage- 
ments, by which the hufband and his fpoufe are united, 
and become one, and are happy in each other. And 
this fimilitude is, beyond doubt, moft wifely and pro- 
perly chofcn, by which to reprefcnt this fpiritual union 

and 



SERM. III. CHRISTIAN FRIENDSHIP. $i 

and friendship, as it is in many refpe&s the moil live- 
ly, ftriking emblem and image of it that can be found 
in all nature ; and is efpecially calculated to give men 
the beil and moil clear idea of it, and to give and keep 
up in their minds a conviction and fenfe of the reality, 
nature and happinefs of fuch a union, love and friend- 
ship." 

This feems to be the defign of this fong from which 
the words of the text are taken. It is indeed a Love- 
fing, in which the higheft, moil noble, pure and honour- 
able love and friendihip between Chrift and his people is 
reprefented and celebrated under the fimilitude of two 
lovers whofe hearts are united in the ftrongeft, the moil 
pure and fweeteil love of efteem, benevolence and com- 
placency, in the exercife of which they defire and feek 
the enjoyment of each other in the nearer! union and 
greateft intimacy, in the near relation of hufband and 
fpoufe. This is therefore called The Song ofSjmgs, i. e. 
the moil excellent fong, efpecially the beil and moil ex- 
cellent of all the fongs of Solomon, which we are told 
were a thou/and and five, as the theme, the fubject and 
matter of it, is by far the moil important, entertaining, 
excellent and fublime ; in order to which Solomon was 
divinely infpired. 

As the virtuous, pious and pure love between a man 
and his fpoufe is in many refpecls the moil lively and 
inilruc"live image of the union and love between Chrift 
and his church, God, in his wifdom and goodnefs, faw 
fit to give fuch a reprefentation of it in a divine fong, 
as what was greatly needed, and would be exceeding 
ufeful to his church and people. And though the car- 
nal and inattentive, or thofe who are ilrangers to this 
divine love and friendihip, may call it all fooliflmefs, 
and in their boailed wifdom defpife and ridicule it, or 
improve it only to carnal, low and obfcene purpofes ; 
yet the children of true wifdom will juilify the wifdom 
of God herein, and adore his goodnefs, while they find 
themfelves inilrucled, quickened and edified hereby. 
And every true, chafte virgin who h efpoufed to Chrift 

as 



52 CHRISTIAN FRIENDSHIP. SeRM. III. 

as the bed friend and fpiritual hufband, will attend to 
it, and meditate upon it, with a peculiar relifti, and 
fweet and holy delight, which unfpeakably furpaffes 
every thing the unholy foul can enjoy, or even imagine. 

The words of the text are the conclufion of the an- 
fwer to a queftion put to the fpoufe, viz. What is thy be- 
loved j more than another beloved ? She readily anfwers, bv 
giving a particular defcription of his charming beauties 
and fuperlative excellence, by which he is diftinguifhed 
from all others, the chief among ten thoufands ; and 
then fums up all in one word, by faying, He is altogether 
lovely* He has the higheft beauty, excellence and per- 
fection, and has nothing elfe. Having thus given his 
character, flie fays, with reference to the queftion, This 
is my beloved^ and this is my friend. This is the perfon, 
this is the character, with which I am fo deeply in love : 
I am not afhamed to own him to be the beloved of my 
foul. And this is my beft friend, whole heart is fet on 
me, and he loves me as much as I can defire. 

The mutual love and friendfhip between Chrift and 
the believer, ycu will obferve, is expreffed here. The 
true Chriftian has fet his love on Chrift ; he is his be- 
loved ; he has given his heart to him, as to one who is 
the chief among ten thoufands, and altogether lovely. 
And Chrift loves him moft tenderly, in the character of 
a true, faithful and all-fufficient friend and patron, and 
fo returns love for love. 

The words do then lead us to attend to Chrift, as he 
is here pointed out, in the character of the beloved 
friend of his people, the redeemed from among men. 

It may be faid in general, that Chrift, the glorious 
head and hufband of his church, has every thing in him 
that can poftibly come into the character of the beft 
friend, and that to an inconceivable and infinite degree ; 
and there is nothing belongs to him but what ferves to 
complete and perfect this character ; yea, he is at an in- 
finite diftance from every thing elfe. And his relation 
to his people, and all his conduct towards them, are 
fuch, and fuch are all the circumftances of this friend- 
fhip, 



SfiRM. III. CHRISTIAN FRIENDSHIP. £3 

fiiip, as to confpire to make it the moft fweet, ravihhmg, 
noble and exalted that in the nature of things can be j 
and render him in the higheft poiubie degree a dellrable, 
worthy and excellent friend. 

But, for the better iliuftration of this point, the fol- 
lowing particulars may be attended to. 

i. He is the moft able friend, even an omnipotent 
and all-fufhcient one. He can do whatever he pleafes. 
He has a fufficiency of power and wiidom in all porhb'e 
cafes, and is perfectly able to do for his friends, who 
love and truft in him, whatever they need, or can pofii- 
bly want to have done. All other friends are deficient 
in this refpect : though they may have fome fufficiency 
and ability to do fome things for us, vet it is but in- 
finitely little they can do, compared with what we want 
to have done. We are infinitely needy ; and muft be 
eternally mod miferable and wretched, unlefs we have 
fome friend to help us, who is fully able to go through 
with the work, and do all we want to have done, even. 
in the moft extreme, and, without fuch a friend, a def- 
perate cafe. Now Chrift is fuch a friend. He is under- 
standing and wife, perfectly to know what our cafe is, 
and what we want, and what is the wifeft and beft way 
to afford relief, and fupply all our wants ; and he has 
full power to do whatever his wifdom dictates. And in 
this refpect he is diilinguilhed from all other perfons in 
the univerfe ; none but he was able to befriend us in the 
cafe in which we are. This will more fully appear, be- 
fore we have done. 

i. He has the heart of a friend in all refpecrs, and 
to the moft perfect degree ; or, he is willing and fully 
engaged to do all he can do for his people ; all they can 
poffibiy want to have done in any cafe, and at any time. 
All ether friends fail here. Though they are able to do 
but little for their friends comparatively, yet they have 
not goodnefs enough to do all they can, in all cafes, and 
at all times. They have not the heart of a friend to 
perfection ; fo are not friendly to the utrnolt of their 
power at all times, but may be very unfriendly in fome 

initances ; 



54 CHRISTIAN FRIENDSHIF. SeRM. III. 

inftances ; therefore cannot be relied upon without cau- 
tion, and danger of being difappointed. But Chrift has 
the heart of a friend to infinite perfection, fo that he 
can be relied upon in all cafes, without any limits or 
danger. His benevolence to his people is without any 
bounds, and fufncient to furrnount the greatefl difficul- 
ties in the way of their good, and prompt him to do 
things infinitely great for them, and beftow on them 
the beil and the greatefl good, however unworthy and 
ill-defer ving they are, and however criminal and vile 
their conduct has been towards him, in the moft aggra- 
vated and horrid abufe of his goodnefs. 

3. He is a friend on whom we are dependent, and 
to whom we are indebted and beholden in the higheft 
pofiible degree. This gives great advantage to love and 
friendfhip, where the friends and lovers are not equal, 
but one fuperior to the other, and the other's benefac- 
tor and faviour to fuch a degree as to lay his friend 
under the greateft obligations to love and gratitude. 
And the greater this dependence is, and the more one 
friend has received^ from, and is indebted to another, 
in this way, the more fweet and happy is the love and 
friendfhip between them. It is indeed contrary to 
pride, and an heart that is not formed for true friend- 
fhip, to be thus united to fuch a fuperior as a friend, 
and to be thus dependent upon, and wholly indebted 
and beholden to him for everything; but it is not fo, 
but directly the contrary, with the truly humble finner : 
that friend will be rnoft agreeable to fuch an one on 
whom he is moll dependent, and to whom he is in the 
higheft degree obliged ; and we cannot form an idea of 
any other two friends fo happy as thefe, when this is 
he cafe to the higheft poffible degree, or conceive of any 
riendihio fo great, advantageous and fweet as this. It 
feems indeed to belong to the nature of true creature 
friendfhip, even to defire and delight in this circumftance, 
viz. to be greatly indebted and beholden to the friend 
we efteem and love : the greater obligations we are un^ 
der to him, the better plcafed we are, and the more 

fweet 



SERM. III. CHRISTIAN FRIENDSHIP. 5J 

■Tweet is the love and friendihip. This feems to be ow- 
ing to two things efpecially ; one is, that hereby we 
have a clear and finking evidence of our friend's love 
to us ; which muft give fweetnefs and enjoyment in 
proportion to our love to him. The other is, that 
hereby we are led to feci and exercife a love of grati- 
tude, which is peculiarly fvveet, in proportion to the 
love of efteem, benevolence and complacency we have 
for our friend. In this view, the more we are obliged, 
the better ; and the greater fatisfaction and fweetnefs 
we have in the friendmip. And on the other hand, the 
more the other has done for the obliged friend, and the 
greater benefactor he has been to him, the higher en- 
joyment and happinefs he has, in proportion to his be- 
nevolence and love to him. 

Hence it is, that where perfons have undertaken to 
reprefent the higheft and moft affecting inftances of 
true love and friendmip, and the greateft degree of en- 
joyment and happinefs in fuch friendihip, and exhibit 
this to the beft advantage in a feigned ftory or ro- 
mance, they have formed a hiitory of fome one of a 
high and excellent character, and of a generous, bene- 
volent fpirit, fetting his heart on one in a mean, low 
and miferable date and circumftances, to be his fpoufe. 
She is, for inftance, taken captive by her enemies, and 
reduced to the greateft poverty and diftrefs, and her 
life eminently expofed. He, in order to redeem and 
deliver her, and procure her for his bride and fpoufe, 
goes through a long feries of felf-denial and fufierings ; 
is at great expenfe, and does great exploits, and expofes 
his life to an eminent degree, without which fhe muil 
have perifhed in the hands of her cruel foes. And 
thus he delivers her, by diking ail that is dear to him 
in her behalf, and, in a fenfe, giving his own life for 
her ; fo that (he entirely owes her life, and all {he has, 
to him, and is under the greateft imaginable obligations 
to him. In this way he procures her for his fpoufe, 
and brings her into the neareft union to himfelf, and a 
foundation is laid for the greateft happinefs in each 

other, 



$5 CHRISTIAN FRIENDSHIP. SERM. III. 

other, in the enjoyment of the moil fweet love and 
friendihip : every way to an unfpeakably greater degree 
than could have been in different circumftances, or in 
any other way, in which ike would not have been fo 
much dependent upon, and fo greatly obliged to him. 

This is but a faint ihadow of the cafe before us, with 
refpecl to Chrift, the friend and bridegroom of his 
church and people. They are fallen into an infinitely 
calamitous and evil ftate ; a ftate of complete, total and 
eternal deftruction ; into the hands of the devil, their 
great and potent enemy, and under the difpleafure arid 
curie of the God that made them : being infinitely 
guilty and ill defer ving, the prifoners of juftice, bound 
over to fuffer his eternal wrath ; not being able or dif- 
pofed to help and deliver themfeives in the leaft degree. 
The Son of God was the only perfon in the univerfe 
that was able to redeem and fave them ; and he was 
not under the leaft obligation to do it. But he volun- 
tarily offered himfelf, and undertook this moil difficult, 
cofdy and mighty work ; and that from pure love and 
benevolence to me'fe loft and infinitely miferable crea- 
tures, and a defire to procure and prefent to himfelf a 
glorious church, a bride, not having fpot or wrinkle, or 
any fuch thing, but perfectly beautiful and holy, and 
without blemiih, being brought into the neareft and 
everlafting union and friendihip with himfelf. 

In order to this, he gave himftlf for them. Though 
lie was a perfon of infinite dignity, riches and worth, 
lie became poor, and humbled himfelf fo as to become a 
fervant, and fubjecied himfelf to the greateft ignominy 
and fufferings, even unto death. He voluntarily put 
himfelf into the place and circumftances of his fpoufe, 
and when her whole iritereft lay at ftake, and fhe was 
in a ftate of complete deftruction, he took the whole of 
her deftruclion and fufferings on himfelf, and went 
through with the matter : he drank the whole of the 
bitter cup, that fhe might efcape ; he gave his life for 
her ranfom, and fpilt his own blood in the moft try- 
ing circumflances, that he might completely redeem 

her 



SeRM. III. CHRISTIAN FRIENDSHIP. $J 

her from the jaws of the moft dreadful and etefnal de- 
ft ruction, and deliver her from the hand and power of 
all her enemies. He has furvived the dreadful fcene, 
having completed the greateft and moft difficult Work 
that ever was, or ever will or can be undertaken, and yet 
lives to efpcufe the caufe of his people ; and will not 
flop till he has completed the matter, and fanctified and 
cleanfed every one of them with the waihing of water 
by the word, and brought them into the moft near, 
and an everlafting union and friendihip with himfelf, in 
the moft perfect enjoyment of his love, riches, honours 
and happinefs forever and ever* 

Thus the redeemed have a Friend, not only in him- 
felf moft excellent and worthy, and full of the greateft 
benevolence and gcodnefs, but one on whom they are 
in the higheft degree dependent, and to whom they are 
indebted and obliged in, the higheft imaginable or even 
pofiible degree, in a manner which is moft pleafing to 
them, and ferves to render him unfpeakably more ex- 
cellent and worthy in their eyes, and give a fweetnefs 
to their love and friendihip, which could not be known 
in any other circumftances* 

No other creatures in the univerfe have fuch a friend 
as this. The angels have no fuch friend. When fome 
of them fell into fin and wo, they had no friend to re- 
deem them. And the redeemed from among men have 
had infinitely more done for them, and they are infi- 
nitely more dependent on the Son of God for all good 
and happinefs, and indebted and obliged to him, than 
the angels are. They are the bride, the Lamb's wife, 
who are by him redeemed out of great tribulation, from 
a ftate of infinite wo, in which they lay perfectly help- 
lefs ; that he might enjoy them forever in a peculiar 
union and friendihip, which exceeds every thing of this 
kind in all pofhble degrees. Thefe circumftances lay a 
foundation for a fweetnefs and enjoyment immenfely 
higher than could take place in any other way. In a 
fenfe and acknowledgment of what Chrift has done for 
them, and their peculiar dependence upon, and obliga- 
I tions 



*Q 



CHRISTIAN FRIENDSHIP. SERM. IIL 



tions to him, the redeemed will exercife a kind of hum- 
ble, fweet and beautiful love towards their Friend and Re- 
deemer, which is peculiar to them, and never could have 
had an exiftence in any other way but this ; and which 
will be the eternal fource of a moil fweet and high en- 
joyment, which no ftranger, none but the beloved bride*, 
not even the angels, can intermeddle with or tafte. In 
the exercife of this peculiarly fweet love and friendfhip 
towards their infinitely dear and glorious Friend and Re- 
deemer, they will eternally fing a new fin& which none 
but the redeemed, the bride, the Lamb's wife, can pofii- 
bly fing or learn, to all eternity ; no, not even the higheft 
and beft angel in heaven ; faying, " Worthy is the Lamb 
to receive power, and riches, and wifdom, and ftrength, 
and honour, and glory ; for thou waft ilain, and haft 
redeemed us to God by thy blood, and haft made us 
kings and priefts unto God." Well then may they 
now begin to fay, with a heart-felt fweet nefs> and joy 
which is unfpeakable and full of glory, " This is my be- 
loved, and this is my friend." 

4. Jems Chrift is a friend who has exercifed the 
higheft degrees of love, and has given the great ell poili- 
ble tefdnionies of it. 

In order to true friendfhip there muft be mutual love. 
This is eflential to the character of our friend, that he 
loves us ; and he acts in this character, and maintains 
friendfhip, by exercihng love, and giving proper tokens 
and manifeftations of it, on all occafions. Solomon ob- 
ierves, that " A friend loveth at all times." And he is 
the greateft friend, whole love is the ftrongeft, and is 
exercifed and manifefted in the moil difficult and try- 
ing circumftances. ^* 

Now Chrift has diftingulfhed himfeif from all others 
in this refpecl, and has difcovered himfeif to be infinite- 
ly the greateft and bed friend. This appears from 
what was faid, under the laft particular, of what Chrift 
has done and fuffered for his fpoufe ; for in all this he 
exercifed and expreffed his love, and that in the moil 
trying circumftances, and to the higheft poffibie degree. 

One 



SERM. III. CHRISTIAN FRIENDSHIP. 59 

One thing that recommends a friend, and adds to his 
worth and excellence, and makes him dear to his belov- 
ed, is, that he is a tried friend ; he has perfevered in his 
friendihip, and exercifed and expreiTed his love in the 
moft difficult cafe imaginable ; in doing which he has 
been at the greateil pains and coil, while he had the 
greateil temptations to give up his beloved. Jefus Chrift 
is fuch a tried friend, and that to the greateit poffible 
degree. 

" Greater love hath no man," fays this greateft and 
•chief of all friends, " than this, that a man lay down 
his life for his friends." But Chrift' s love and friend- 
flrip has infinitely exceeded this. He has done and fuf- 
fered more for his people than merely dying for them, 
a thoufand times over. He drank the bitter cup for 
them, which was infinitely more than merely dying a 
violent death. He was made a curfe for them, and fuf- 
fered a fenfe of the wrath cf God This drank up his 
fpirits : the foretaile of it threw him into the moil 
amazing agony : and this made him cry out, in inex- 
preflible and moil aftoniihing anguiih, " My God, my 
God, why haft thou forfaken me !" What is the moft 
cruel death that ever martyr fuffered, to this ? The 
martyrs have been able to rejoice in the midil of all the 
keeneil tortures enemies could Inflicl. They have fung 
in the flames, and found it the moil happy, joyful hour 
thev ever faw. And fo migdit Chrift have done on the 
crofs, had he but their fupports, and no more to fuffer 
than they. But what he fuffered in his death was fome- 
thing infinitely greater and more terrible. Under this 
infinite weight he hung on the crofs, and at lail bowed 
his head and gave up the ghoil. This was dying in a fenfe 
and degree in which no other perfon ever did. To 
die thus was infinitely more, and greater, and more 
dreadful, than the death of all the ten thoufand mar- 
tyrs who have fallen a facrifice to the cruelty of their 
bloody perfecutors. Yea, it was as great a thing and 
equivalent to the eternal death and deftruclion which 
the redeemed deferve 3 and were expofed to : for he died 

m 



<>G> CHRISTIAN FRIENDSHIP. SeRM. Ill, 

in their ftead ; he took their death and eternal deftruc* 
tion on himfelf. On him it fell in its full weight, and 
lie bore and went through it all. He knew what it 
would coil him to efpoufe the caufe of finners ; yet he 
voluntarily undertook, put himfelf in their circumftan* 
ces (fin only excepted) and went through with it, with* 
out flinching in the leail degree. Here is an inftance of 
love and friendihip, to which there neither is, nor can 
be, any parallel in the univerfe. This is the evidence 
and token of love which Chrift has given to his people ; 
which is infinitely the greateft that ever was, or can be. 

Befides, the love of Chrift to his people will appear 
yet greater, if we confider their native character and 
difpoiition towards him. He loved them, and died for 
them, when they were not only mean, worthlefs, un, 
worthy and infinitely guilty, but his enemies, difpofed to 
hate, defpife and oppofe him, in his whole character and 
in all his ways. ; and even in his moil aftoniihing works 
of love and kindnefs to them. Herein he has com- 
mended his love to us, in that, when we were his great 
and inexcufabie enemies, he died for us. It is a much 
higher exercife of love, and a greater teftimony of it, to 
love and die for an enemy, a hafe, odious injurious 
creature, than it would be to do this for an excellent, 
benevolent and much efteemed friend. 

What higher evidence and teftimony could Chrift 
give of his love of benevolence, to thofe whom he re- 
deems, than this ! And what higher act of love and 
friendihip can there be I Surely his love to his people 
cannot be doubted of. And if he thus loved them 
when they were his vile enemies, he will continue ta 
love them now they are reconciled, and have chofen 
him for their belt, friend and patron. And this is an 
exercife and evidence of a throng and wonderful love, 
that will unfpeakably endear him to them, and add an 
inexprerlible fweetnefs. to this friendihip. forever. 

And, as the effect and further evidence of this love, 
he gives them his Holy Spirit to change their hearts, 
deliver them from the dominion of fin a and the ilave-.* 

ry 



SERM. III. CHRISTIAN FRIENDSHIP. 6l 

ry to Satan, in which they naturally are, and implant 
lafting principles of holinefs and love to him, by which 
their hearts are purified, and unite themfelves to him, 
wkh the moft perfect bond and union of love and friend- 
fhip. This is another pledge of his great, everlafting 
and unchangeable love to them. And the faints in this 
world, fo far as they have the evidence that they are 
the fubje&s of fuch a work of grace, may well rejoice, 
and with unfpeakably fweet delight give praife ■■" unto 
him that has loved them, and warned them from their 
fins in his own blood.' ? What wonderful, fovereign 
love and grace is this, which overtakes and falls upon 
the guilty, finful wretch, while in his full career to hell, 
running on in the moft daring, mad oppofition to Chrift, 
ar*d contempt of him, without the leaf! difpoiition to 
hearken to the voice of wifdom, and turn at his re- 
proof! Every true Chriftian afcribes; all this to Chrift, 
and is fo affected with his preventing, fovereign love 
and grace, herein exercifed and manifefted, as to tafte 
an unfpeakable fweetnefs in it. With what fweet de- 
light does he often fay, " If I have the leaft degree of 
love to Chrift, and a heart to know, fubmit to and 
truft in him, this is the effect of his eternal preventing,, 
fovereign love and grace, which alone has made the dif- 
ference between me and thofe who run on in their mad 
courfe to hell! Not unto me, not unto me, but to thy 
wonderful, diftinguiihing love and grace, be all the glo<* 
xy !" 

It may be alfo obferved here, that Chrift has given 
them his Spirit, by which they are fealed to the day of 
redemption, and as the pledge and earneft of their eterw 
nal inheritance, fo a pledge and token of his unchangea- 
ble, everlafting love to them. He has indeed given 
himfelf, and all things, to them; he has made them heirs 
of the whole univerfe. He has made and is doing 
all things for their fakes. He fays to his church of 
redeemed ones, " I am the Lord thy God, the Holy 
One of Ifrael, thy Saviour ; I gave Egypt for thy ran^ 
forn, Ethiopia and Seba for thee. Since thou wait pre* 

<Aqus 



$% CHRISTIAN FRIENDSHIP. SERM. IV* 

cious in my fight, thou haft been honourable, and I have 
loved thee : therefore will I give men for thee, and peo- 
ple for thy life." (Ifa. xliii. 3, 4.) Surely Chrift fhews 
the greateft love imaginable to his people, fmce he 
gives them all he has to give, and withholds no one 
good thing from them. Now the more love he has to 
his people, and the higher and more clear evidence he 
gives of it, fo much the more excellent and valuable 
friend he is to them ; an,d their happinefs in him as a 
friend will be in proportion to this. How infinitely 
diftinguiihed, in this refpect, is Chrift from all other 
friends ! Well may the Chriftian fay, " This is my be- 
loved, and this is my friend. 



ttmnn iv ( 



The fame Subject continued. 



Cant. v. 16. This is my beloved, and this is my friend. 

5.YE8US CHRIST, the Chriftian's friend, is a perfon 
J of infinite dignity, worth and excellence. He has 
all this to the higheft poffible perfection and extent, fo 
that no imagination can poffibly exceed it. This his true 
dignity, worth and excellence, in himfelf coniidered, in- 
finitely heightens his character and worth as a friend, and 
lays a foundation for the moft fweet, exalted and grow- 
ing happinefs in his love and friendfhip to all eternity. 
He who has no true worth and excellence cannot be juft- 
ly valued and delighted in at all, as a friend, and there 
Is ho foundation for a happy friendftiip with fuch an 
one. Worth and excellence therefore comes into the 
effence of the character of a friend : and the more any 
one has of this, the more is he to be prized as a friend, 
and the greater happinefs is to be enjoyed in his love 

and 



5ERM. IV. CHRISTIAN FRIENDSHIP. 65 

and friendihip. A friend gives himfelf to his beloved ; 
£0 that the more dignity, worth and excellence he has,, 
the more he gives to the perfon he admits into union 
and friendihip with him. Therefore the more worth 
and excellence any perfon has, the more we naturally,, 
and juftly, prize his love and friendihip, and the more 
fweetnefs and pleafure we have in it. We prize and de^ 
light in the love of another in proportion to our efteem 
of him, and the fenfe we have of his true excellence* 
dignity and worthinefs. How much better is it to us- 
to be the objects of the love of fome dignified perfon- 
age, who appears to us to have all the excellence and 
attracting charms of human nature, and to have him 
our friend, than to have the love and friendihip of one 
who is in our eyes abfolutely worthlefs and contempti- 
ble ! I need not therefore, yea, I cannot, fay of how 
much advantage the dignity and excellence of Chrift h 
in this friendihip, in this view. The higher the Chrif- 
tian riies in his efteem of Chrift, the more he fees of 
his dignity and excellence, the more pleafed and de- 
lighted he will necefTarily be in being the object of his 
embraces and love. Surely then he had rather in this 
view be beloved by Chriit than by all the world be- 
fides ; and nothing can fill his breaft with fuch over- 
flowing delight as to be able to fay, This is my beloved, 
and this is my friend. And this lays a foundation for 
efteem and complacency, without which there can be no 
happy friendihip ; and the higher this rifes, the more 
happinefs and enjoyment there is in a friend. Chrift in 
this refpect is diftinguiihed from all other perfon s in the 
univerfe, as the belt friend, in union and love to whom 
there may be the highelt happinefs. We are in our- 
felves fo mean and low, and of fuch little worth, that 
we cannot enjoy friendihip to the belt advantage with 
thofe who are our equals. The more dignified and ex- 
cellent our friend is, and the more diftinguiihed he is 
from us, and the more above us, in this refpect, the 
more happy fhall we necefTarily be in his love and 
friendihip. In Chrift therefore believers have all that 

can 



6-4 CHRISTIAN FRIENDSHIP* SERM. IV*. 

can be deiired in a friend, in this refpecL In him they 
have an inexhauftible fund for high and growing en- 
joyment ; and, in a fenfe of his dignity and excellence* 
their raviihed hearts will fwell with extatic delight, 
while they feel and fay, " This is my beloved, and this is 
my friend/' 

6. Jems Chrift is the moft. condefcending, familiar 
friend. 

Where there is a great imparity in two friends, the 
one very high, honourable and worthy, and the other 
mean and low, it is inconiiftent with the moft. fweet and 
happy friendfhip, unlefs he who is dignified and exalted, 
and is every way fo much fuperior to the other, knows 
how, and is difpofed, to exercife condefcenfion equal to 
his true dignity and worth, fo as to practife as great fa^ 
miliarity and intimacy with his friend who is fo much 
beneath him, as if he were his equaL But where this 
is the cafe, the great fuperiority of one to the other 
gives a great advantage to the friendfhip, and renders it 
more fweet and happy to the inferior ; fo that the more 
worthy and exalted his friend is, the higher enjoyment 
he has in the friendfhip. This imparity in ftation and 
dignity is commonly in the way of the enjoyment of 
true friendfhip among men in this world ; becaufe the 
great and exalted know not how to condefcend and 
floop to the mean and low, in a manner and degree 
that is in fuch a cafe neceiTary* but are difpofed to keep 
themfelves at a diftance. 

But Chrift is in this refpeel the moft. excellent friend ; 
for his condefcenfion and humility are equal to his high 
exaltation and dignity ; and he admits his friends, how- 
ever mean, unworthy and defpicable they are in them- 
felves, to as great familiarity and intimacy, as if he 
were but their equal ; fo that his fuperiority and digni- 
ty give great advantage to the friendfhip, in this re- 
ject. 

And here it is of importance to obferve, that his in* 
carnation, or union to the human nature, by which he 
is a real man, even Immanuel, God with us> is of infinite 

advantage 



I. IV. CHRISTIAN FRIENDSHIP. C 



advantage with refpecr. to this. God is infinitely the 
belt friend ; but it is iinpomble he mould communicate 
himfelf to creatures, and become their condescending, 
familiar friend, in any other way, fo well, and to fo great 
as by uniting himfelf to their nature, fo as 
to become one of them. In this view, as well as on ma- 
ny other accounts, the incarnation of the Son of God is 
a moft wife and gracious contrivance, as it is adapted 
in the higheft poflible degree to promote the happinefs 
cf creatures, eipecialiy of the redeemed, in the love and 
enjoyment of God, God hereby comes down to crea- 
tures in a way and manner fuited. to their nature and 
capacity, and difcovers and communicates himfelf to 
them to the greateft pofnhle advantage ; and there is a 
foundation laid for that condefceniion to men, and inti- 
mate love and friendly familiaritv between Chriil and 
his people, which could not have been in any other way. 
The Moft High God is become a man, a moil meek, 
humble, ccndefcencling man, able and difpofed to take 

his neoole into the molt intimate union and familiarity; 
r x .... ... 

while this man has all the dignity and honour of divini- 
ty. Thus the man Chriit. Jeius will eternally be the 
medium of a kind and degree of communication of the 
Deity to creatures, which could be in no other way, 
and which is every way adapted to raife them up and 
make them happy : and the redeemed have a moft con- 
deicending, intimate friend in the perfori of Chriit, who 
is both God and man, who cannot be equalled by any 
other perfon in the univerfe ; and in union and friend- 
imp with whom, they have the higheit enjoyment and 
happineis. 

The condefceniion of Chriit, as a moft: tender, inti- 
mate and familiar friend, is truly wonderful, and has 
not, nor ever will have, any parallel in the univerfe. 
This he practifed in a manner and degree truly aftonifn- 
ing, towards his friends and difeiples, when he was on 
earth. He condescended to their weaknefs, and adapt- 
ed himfelf in his innrucricns to their low, childiih way 
cf conceiving of things, and meekly bore with their ffu- 
K pidity 



65 CHRISTIAN FRIENDSHIP. SliRM. IV* 

pidity and untcachable perverfenefs. He dwelt with 
them night and day, and admitted them to embrace 
and kifs him from time to time. We may look on this 
as an image and fpecimen of the condefcenfion and fa- 
miliarity with which he treats his people at all times* 
Though he is now exalted in the higheit. heavens, and 
has taken the throne of the univerfe, and rules over all, 
angels and authorities and powers being made fubjecl: 
unto him ; yet this has not lifted him up in any degree, 
io as to difpofe him to keep at a greater diftance from 
his people ; but he practifes as much condefcenfion to- 
wards the meaneft of them, and receives them to as 
great a nearnefs and familiarity, as ever he did in his ft ate 
of humiliation. His condefcenfion and goodnefs in this 
refpect. infinitely exceeds that of any other friend, and 
is equal to his exaltation, greatnefs and dignity. In this 
he excels all other friends, as much as he does in honour 
and dignity. 

No other friend is fo eafy of accefs as he : his friends 
are welcome to him at ail times ; yea, he is always pre- 
fent with them, fo that they may converfe with him 
whenever they pleafe, in the moft intimate, familiar man- 
ner, without keeping the leait difcance, and without any 
referve. He is all attention to them whenever they turn 
their thoughts with their hearts towards him, and no- 
thing can divert him from converfing with them, or in- 
terrupt the correfpondence, but their withdrawing theirt- 
ielves, or turning away from him. He is ready to meet 
them and attend upon them at what time and place they 
pleafe ; yea, he calls after them, and invites them to 
look towards him, and fpeak to him. He fays to each 
one of his friends, "Let me fee thy countenance, let me 
hear thy voice \ for fweet is thy voice, and thy counte- 
nance is comely." Behold, he Hands at the door of eve- 
ry one, and knocks, and whoever opens to him, he 
comes in and fups with them, and they with him. 

And here it is worthy of ipecial remark, that their 
meanncfs, unworthinels, and. part ill treatment of him, 
iij not in the leaf: in the way of this his condefcending 

eoodnefe 



SeRM. IV. CHRISTIAN FRIENDSHIP. 67 

goodnefs and kindnefs. He lias no dlfpofttion to retali- 
ate for their folly and ingratitude, and keep them at a 
diftance for this : he is as 'condefcending and* kind to the 
meaneft and moft unworthy and guilty, as to any what- 
foever. And while he thus condefcends, and is good 
and kind to them in the moft liberal manner, he does 
not upbraid them for their pail follies, or becaufe they 
are fo much beholden to him. He gives moft bountiful- 
ly, and with the great eft liberality, and upbraideth not. 
And he is not,"nor ever will be, aihamed of any of 
his people who have united themfelves to him as their 
choien friend, however mean and defpicable in them- 
felves ; but he will appear as their friend, at all times, 
and in the moft public manner, and own them to be his 
friends, and confers their names before his Father, and 
before his angels. Yea, he is fo far from being aihamed 
of them, that he looks on them as an honour to him. 
They are unto him " a crown of glory, and a royal di- 
adem," in the hand of this their condefcending friend : 
they are unto him " for a name and for a praife and for 
a glory," as the bride is the ornament and glory of her 
huiband. Such a friend as this has every true Chriftian, 
in which he is infinitely diftinguiihed; from all other 
friends ; who is moft exactly fuited to the circurnftan- 
ces of the redeemed from among men, and to raife their 

happinefs in friendfhip with, him to the higheft key. 

But I have yet many other things to fay of this moft ex- 
cellent and faleffed Friend. 

7. By all his condefceniion, love and kindnefs towards 
fmners, and entering into the neareft and deareft friend- 
ihip with them, he does not degrade himfelf in theieaft, 
nor iofe any degree of his true dignity, worth and excel- 
lence ; but has greatly honoured himfelf hereby. 

This is a very important and effential article in this 
friendlnip ; for if this were not true, it would be a very 
unhappy union, and no good could come of it, either to 
Chriit, or thofe on whom he fets his love. If this were 
a difhonourable friendmip on Chrift's part, he would by 
this lofe his merit and worthinefs in the fight of the 

Father ; 



68 CHRISTIAN PRIENDSRIP. SeRM, I\> 

Father ; fp could be of no avail to recommend the hnr 
ner on whom he fets his love, of which he itands in infi- 
nite need, and without which he cannot be happy in the 
favour of God ; which will be more particularly conil- 
dered under the next head. 

The Jews attempted to reproach our Lord, and caft 
an odium upon him, by faying that he was a friend of 
publicans and miners. If he had been fo in the fenfe 
they meant, it would have been indeed a reproach and 
difgrace to him. If he had been their friend in a fenfe 
which did imply the leail degree of love and approba- 
tion of their character as finners, and if he had efpouf- 
ed their caufe in this view, and under the leail influence 
of this, he would fo far degrade himieif, and render 
hlrnfelf and his love worthiefs, odious and defpicable in 
the light of all holy, worthy beings. This therefore would 
have wholly fpoilt his character as the Almighty Friend 
and Redeemer of tinners. But Jeius. Chrift is infinite- 
ly far from this. Though he is the friend of finners, has 
efpoufed their caufe, and befriended them as no other 
perfon ever did or could ; yet -he has not hereby appear- 
ed in the leaft degree a friend to iin, but the contra- 
ry to an infinite degree. He has befriended fmners 
coniiftent with the moft perfect and even infinite hatred 
of iin, and fo of their char after as finners, and fo as to 
manifeft his hatred and abhorrence of them to the high- 
eft poiTible decree. In his hi^heil act of love and friend- 
fhip to fmners, he did in the higheft jpofiible degree, 
and in the moll public, convincing, linking manner, 
juilify the Divine Character and law which the iinner 
had oppofed and contemned, and condemn the iinner. 
The higheil angel in heaven cannot conceive to this day, 
and never will to all eternity, how Chrifl could have 
condemned iin more effectually, and fet the firmer in a 
worfe and more odious light, and Ihewed his love of ho- 
linefs and hatred of fin more fully, than he did when he 
died on the crofs. In this he did in the higheil poftible 
degree juftify God in threatening and curfing the 'iinner, 
and being difpofed to purifh him forever, while he vo- 
luntarily took that puni&ment on himfelf, that the fin- 
ncr might efcape. - In 



SrRM. IV. CHRISTIAN FRIENDSHIP. 69 

In Chrift then are united the greateft friend to God 
and his law, and to the caufe and intereft of holmefs, 
that ever was known in the univerfe ; and at the fame 
time the greateft friend of the firmer. Thefe two teem- 
ing contraries are united in the fame perfon and charac- 
ter, and exprefled in the moft perfect manner, and to 
the higheft degree, in the fame con duel. Therefore, 
when Chrift ftooped the loweft, and condefcended the 
mole to befriend linners, he did in the higheft degree and 
moft effectual manner efpoufe the caufe of God in oppo- 
fition to the finner, and appeared in his greateft excel- 
lency, and was moft worthy and meritorious, in God's 
fight. How thefe two could be united in the fame per- 
fon and the fame act, was far above the wifdom of angels; 
and herein, in a foecial manner, is Chrift the wifdom of 
God. 

Well may the Chrifcian boaft and fay, f* This is my 
friend ; " who is alfo the greateft friend to the fupreme 
Lawgiver of the univerfe, and has fo become my friend, 
and ftooped to efpoufe my caufe, and take me into the 
nearefl: and dearefc relation to himfelf, as at the fame 
time to maintain and exprefs his dignity, worthinefs and 
excellency, and merit infinitely in the light of the Fa- 
ther. — -—This leads to another particular, 

8. Chrift improves all his veer th and excellence in the 
behalf and for the benefit of his people. It is all theirs, 
and improved to their advantage, in the beft manner, 
and to the higheft degree ; fo that it is in effect, all 
given away to them, being inoft effectually, and to the 
beft purpofe, placed to their account.. 

Sinners want fucfe a friend ; and no other perfon 
could befriend them to any purpofe, to himfelf or to 
them, but one who is infinitely excellent and worthy. 
They being infinitely hateful, guilty and ill-deferving in 
themfelves, and having nothing by which they can abate 
their iil-defert, and render themfelves a whit the more de- 
ferring and acceptable, on its own account, they muft be 
eternally hated and curfed, unlefs they have fomething 
to recommend them which is not in themfelves, but in 

ionic 



JC CHRISTIAN FRIENDSHIP. SeRM. IV. 

fome other : and this mull be fomething infinitely valu- 
able and excellent, or it can in no meafure or degree 
countervail their odioufnefs and iil-defert fo as in the 
leaft to recommend them to their offended Lawgiver 
and Sovereign. And it will not become him to forgive 
them and fhow them any favour, unlefs they have fome- 
thing to recommend them, and repair the difhonou? 
they have done him by violating his law, and defpiiing 
his character and government. Therefore, unlefs fome 
one did efpoufe their caufe and undertake for them, 
who has worthinefs and merit enough to reftore the ho- 
nour of God's broken law, and effectually recommend 
miners to their offended Sovereign by interpofing his 
own worthinefs in their behalf, they muft be the objects 
of his difpleafure and wrath forever, as what is molt fit 
and right. 

Now Chrift is the only perfon in the univerfe who 
was able effectually to efpoufe their caufe in this refpect, 
and act the part of a friend to them. He has worthinefs 
and merit enough in the eyes of the offended Deity, ef- 
fectually to procure pardon and favour for the firmer, 
if properly interpofed in his behalf, fo that it might be 
fit to reckon it to his account. And this Chrift has 
done in the mofl fit and proper manner. He has put 
himfelf in the miner's ftead, has borne the curfe he lay 
under, and paid the greateft honours to the divine law 
and character ; which is fo pleafmg and acceptable to the 
Majefty of Heaven, that he is ready to pardon and blefs 
any one who is a friend to Chrift, and trufts in his merit, 
and worthinefs alone to recommend him. 

Chrift repeatedly fpoke of this to his difciples in the- 
moft exprefs manner, and told them that their love and 
union of heart to him did effectually recommend them 
to the Father, and intereft them in his love and favour, 
to as great a degree as they needed, or could defire. 
His words are, " He that hath my commandments, and 
keepeth them, he it is that loveth me : and he that loveih. 
711 e foal I be loved of my Father, If any man love me, he 
will keep my words ; and my Father will love him. 

For 



SeRaI. IV. CHRISTIAN FRIENDSHIP. 7 I 

For the Father himfelf loveth you, becavfe ye have lov^ 
ed me, and have believed that I came out from God." 

We cannot reafonably fuppofe that Chrift means to 
declare in thefe words that their love and friendfliip to 
him did, on its own account, or becaufe of the excellen- 
cy and worth of it in itfelf confidered, recommend them 
to the Father, and procure his love and favour to them, 
as a teftimony of his well-pleafednefs with their perfons 
and love, confidered as by themfelves, and feparate from 
Chrift. We cannot underftand our Saviour thus in 
thefe words ; for this would fet them in direct contra- 
diction to the whole New Teftament, which teaches us 
that finners are pardoned, and received to the favour 
and love of the Father, purely out of refpecl to Chrift, 
to his right eoufnefs and worthinefs, which alone recom- 
mends them to him ; and not any exercifes and works 
of their own. But his meaning muft be, that the Fa- 
ther is fo well pleafed with him, and loves him fo well, 
confidered in the capacity of mediator and a friend of 
iinners, and his merit and w r orthinefs in this character 
is fo great in his light, that he is ready to be well pleaf- 
ed with and love any finner who unites himfelf to him 
in true love and friendfhip, and trails in him in this re- 
lation and character. Such love and union to this friend 
is a fufficient ground and reafon of the Father's loving 
him ; and fo the Father loves him, becaufe he loves and 
is united to his Son, who is infinitely honourable and 
worthy in his fight, and is infinitely near and dear to 
him : and who has done and fuffered fo much in the 
behalf of the finner, that his merit and worth might 
be improved for his benefit, in which he has honour- 
ed the Father, and in the moll excellent way and man- 
ner poflible, and to the greateft advantage, employed 
ail the intereft he has with the Father, to procure his 
love and favour to the linner who is thus united to 
him. The Father loves his Son fo well, he is a perfon o£ 
fach infinite dignity and worthinefs, and has exercifed 
fuch an high degree of virtue, and has honoured him 
fo uuich 5 in what he has done and fuffered for finners, 

improving 



J2 CHRISTIAN FRlZNL-SHir. SjERM. Wi 

improving ail his merit with the Father in their behalf; 
that nothing is wanting but the miners loving him 
and tr lifting in him in this character, fo uniting himfelf 
to him as his true friend, in order to the Father's 
loving him. The Father has fuch love to his Son, and 
the Son ftands in fuch a relation to iinners, that the fin- 
ner who loves the Son is neceiiariiy beloved by the Fa- 
ther, purely from the love he has to his Son, however 
odious, vile and unworthv lie is in himfelf; And thus 
the Father loves them, beeaufe they love his Son ; and 
can do no otherwife, unlets he ceafes to love his Son ; 
for the love he has to his Son will neceiiariiy operate fo, 
and induce him to love thofe who love his Son, and td 
whom the Son is a friend, and acts as their friend be- 
fore the Father, prefenting his merit, and all he has dene 
and fuffered for his honour, deiiring that this may be 
reckoned to them, and that they might have pardon and 
favour en his account. For the Father to withhold his 
love and favour from fuch is really to withhold his love 
and favour from his Son ; and therefore if he love the 
latter, he will love the former ; and there is no other 
poiiible fuppoiition in the reafon and nature of things. 

And this view of the matter (by the way) may lead 
all the attentive to fee what is the true meaning and im- 
port of the doctrine of the imputation of the merit and 
righteoufnefs of Chrift, for the pardon and j unification 
of the miner, who believes in and cleaves to him in the 
character of a mediator j and how reafonable it is, and 
exactly agreeable to the nature of things. 

If we have a friend who loves us, and there is "tl mu- 
tual friendship between us and him, who we know has 
great favour and merit with one whom we have onend- 
ed, and whofe love and favour we want, and who is very 
dear to him, and greatly beloved by him ; we are natu- 
rally, and with the greateft reafon, ready to truft in fuch 
a friend to procure for us the favour we want. And if 
the dignity and worthinefs of our friend is fufficient. 
and his merit with the perfon we have offended is io 
great as to countervail our offence, and worthy of fa 

great 



SeRM. IV. CHRISTIAN FRIENDSHIP. *J1 

great a favour as we want, and we know he is engag- 
ed to make the beft ufe of his merit and worthiness in 
the eyes of that perfon to procure of him this favour, 
having exerted himfelf in ail poffibie ways in our be- 
half, and fo as greatly to pleafe and honour him ; if 
we have fuch a friend, we may be fure of obtaining the 
favour we want, however unworthy we are, and how 
much foever we have offended this perfon, and though 
he has no difpofition to mew us the leafl favour on our 
own account ; but, confidered as we are in ourfelves, 
and unconnected with our friend, is difpofed to hate, 
condemn and deftroy us : and in proportion to our love 
to our friend, and fenfe of his dignity and worthinefs, 
and of the his;h virtue and excellence of what he had 
done in our behalf, fhall we have confidence of obtain- 
ing the favour we want, and with boldnefs approach the 
offended perfon in his name. 

If a fab] eel has incurred the juft difpleafure of his 
prince, and greatly wants his pardon and favour ; how 
happy does he count himfelf, if he has fome great per- 
fonage his friend, who is near the prince, and has great 
honour and favour with him ! efpecialiy if he knows this 
great and honourable perfonage is ready to improve all 
the intereft and influence he has with the prince, in his 
behalf, and for this end has been at vail pains and ex- 
penfe to make good the damage the prince had fuflain- 
ed by his crime, and render it honourable for him to 
grant the pardon, and beftow the favour he wants. In 
fuch a cafe we all know the criminal cannot fail of ob- 
taining the pardon and favour he needs, if his friend at 
court has dignity, merit and worthinefs enough, in the 
eyes of the prince, to be worthy of fuch a favour. The 
prince's love to this perfonage will naturally, and necef- 
farily, flow out to the perfon whofe friend he is, and 
who loves him. And in this cafe we fee the merit and. 
worthinefs of this great and excellent perfonage is im- 
puted, or transferred to the account of the unworthy 
criminal, to recommend him to that favour, and pro- 
cure it far him, of which he is moil unworthv in him- 



Y4 CHRISTIAN FRIENDSHIP. SERM. IV*. 

felf, and which it would have been utterly unfit and 
indecent for the prince to bellow upon him, had it not 
been for this his connexion with this worthy perfon. 

This is in fome degree a parallel to the cafe before us. 
Jefus Chrift, the Chriilian's friend,, appears with fuch 
dignity and honour in the court of heaven, and has 
done fuch aftonifhingly great and wonderful exploits to 
fecure the honour of the Almighty Sovereign and Law- 
giver of Heaven and Earth, and render it confiflent with 
his granting pardon and favour to linners ; and has fo 
pleafed and honoured the Father, and is fo dear and ex- 
cellent in his eyes, that he is ready to love and fhew fa- 
vour to any fmner who loves this worthy perfonage, 
and is a real and hearty friend to him ; whofe intereft 
he efpoufes before the Father, and interpofes all his me- 
rit in his behalf. This is quite fufficient to recommend 
the moft guilty, ill-deferving wretch on earth to all the 
favour that Heaven can bellow. He has no need ta 
plead any thing but his relation and union to the Son of 
God, as his true and hearty friend ; he wants nothing 
elfe to recommend him to the highefl honours and hap- 
pinefs in God's kingdom forever. The Father of the. 
Univerfe will love him with a dear and everlafling love, 
and embrace him as his dear child, the friend of his 
well-beloved, his deareft Son. And all the angels will 
love, ferve and honour him forever, becaufe he bears 
the character, and Hands in the relation, of a friend to 
the Son of God, and is one whofe interefl he has efpouf- 
ed, and whofe name he will confefs before the Father 
and before the angels. 

Thus the Cliriftian has a friend who is not only moll 
worthy and excellent in his eyes, with whom his heart 
is pleafed and charmed ; but this excellence and worthi- 
neis is reckoned to his account, and is become his righte- 
oufnefs, by which he is recommended to pardon and fa- 
vour with God ; fothat the Supreme Majefty and Law- 
giver of Heaven and Earth hereby becomes his eternal 
friend and father. Therefore the higher fenfe the 
Chriilian has of Chrifl's excellency and worthinefs, and 

the 



SeRM. IV* CHRISTIAN FRIENDSHIP. 75 

the more he loves him, the more confidence, affu- 
rance and joy will he naturally have in his merit and 
righteoufnefs, and fay, " In the Lord Jems Chrift have 
I righteoufnefs : In him fhall I, with all the feed of If- 
rael, be juiHfied, and in him only will I glory," 

9. Chrift is not only a friend who is full of good 
will and benevolence to his people, but he highly ef~ 
teems them, and has great and moft fweet complacen- 
cy and delight in them. 

This is abundantly reprefented in this fong. Chrift 
often calls his fpoufe, the church, his fair one: and fhe is 
to him the fair eft among women. His language to his 
church, and to every true member of it, is, *.' O my 
dove, let me fee thy countenance, let me hear thy 
voice 4 for fweet is thy voice, and thy countenance is 
comely." " Behold, thou art fair, my love ; behold, 
thou art fair : thou haft doves' eyes within thy locks. 
Thou art all fair, my love, there is no fpot in thee. 
Thou haft raviihed my heart, my lifter? my fpoufe ; 
thou haft ravifhed my heart with one of thine eyes, 
with one chain of thy neck. How much better is thy 
love than wine ! and the fmell of thine ointments than 
all fpices ! How fair and how pleafant art thou, O 
love, for delights ! Since thou waft precious in my 
fight, thou haft been honourable, and I have loved 
thee/' 

There is fomething myfterious and wonderful in 
this.; that Chrift mould thus efteem and delight in 
thofe who are in themfelves, and in their natural ftate 5 
fo mean, defpicable, vile and odious. But this comes 
to pafs by his putting his own beauty and excellence 
upon them, forming them after his own likenefs, and 
receiving them into the neareft relation to himfelf, by 
which they became clothed with his righteoufnefs and 
worthinefs, and partake of his honour and fulnefs : fo 
that in this near relation, and beautified and adorned 
with his own beauty and holinefs, they are honourable 
in his eyes, and he takes great complacency and delight 
in them. And as he is continually purifying and adorn- 






7$ CHRISTIAN FRIENDSHIP* SeRM. IV. 

ing them more and more, and will go on to do it until 
not the leaft deformity, not fo much as fpot or wrinkle, 
remains, and they are become moil perfect beauties, fo 
his complacency and delight in them is increafing, and 
is now greater, in the view of what they fhall foon be 
brought to, even the moft confummate beauty and glo- 
ry, like a king's daughter, all glorious within, and her 
clothing of wrought gold : and they fhall fhine forth as 
the fun in the kingdom of their Father, the moft beau- 
tiful, glorious bride of the Lamb. 

Now this adds an unfpeakable value and fweetnefs to 
this friendfhip. In proportion as any one efteems, 
loves and delights in another, he naturally, and even 
neceifarily, deiires to be the object of his efteem and 
complacency ; and confequently this gives him a fweet 
enjoyment and happinefs, fo far as he has evidence that 
it takes place, and in a degree equal to his view and 
fenfe of the worthinefs and excellency of his friencL 
How great then muft be the happinefs of the believer 
in his friendfhip with Chrift, from this circumflance ! 
He has the higheft and growing efteem of his perfon 
and character, and is more and more ravifhed with his 
fuperlative beauty and excellence ; and nothing can be 
more defirable and fweet to him than to have the ap- 
probation and love of this glorious, excellent perfonage : 
2nd nothing is wanting to complete his happinefs, but 
to know that he is the object of the complacency and 
fweet delight of his belt beloved and moft efteemed 
friend. The thought of this is moft tranfporting to 
his foul ; and the more he is perfuaded and aiTured of 
this in this world, the more ineffable fweetnefs does he 
tafte and enjoy in this friendfhip. What then will be 
the happinefs of this exalted friendfhip, when the be- 
loved faint fhall be made to fhine forth as the fun in 
the moft perfect beauty, and fhall behold the dignity, 
beauty and excellence of his glorious Friend and Re- 
deemer in the meridian brightnefs and fplendour of 
his glory, and his heart fhall glow with the higheft and 
moft perfect love of efteem and complacency towards 

him, 



SERM. IV. CHRISTIAN FRIENDSHIP. 77 

him, while this his infinitely glorious and excellent Friend 
returns love for love in the moil full and ample man- 
ner, and embraces him as his deareft and beft beloved, 
giving him the greateft poflible affurance that he takes 
unfpeakable delight and fatisf action in him, and will 
do fo to all eternity ! This will raife the redeemed to 
heights of happineis, and fweet, extatic delight, beyond 
all conception, in the enjoyment of their exalted, moft 
dear and beft beloved friend, while they find them- 
felves embraced by him in the high exercifes of fweet 
love and complacence, being perfectly pleafed and ra- 
vimed with their love, and, in the higheft and moll ex- 
alted fenfe, " his left hand is under their head, and his 
right hand doth embrace them. 5 ' How will their hearts 
fwell with the thought, and be filled full, and even run 
over, with ineffable delight and joy, while they think, 
and with the greateft affurance fay, " This is my belov- 
ed, and this is my friend I" 

And it is worthy of obfervation here, that their de- 
pendence on Chrift for all their worthinefs, beauty and 
excellence, as they receive it all from him, by which 
they become the objects of his efteem and complacency, 
they being wholly without any thing of this kind, and 
infinitely to the contrary of it as he finds them ; this 
their dependence on him will greatly add to the fweet- 
nefs and enjoyment, while they find themfelves thus ef- 
teemed and beloved by him ; for it is unfpeakably more 
defirable and fweet to become the objects of his love 
and complacency in this way, than in any other. 

The fpoufe who venerates, efteem s and loves her huf- 
band far above all others, is happy in his embraces, and 
the tokens of his efteem, complacency and delight in 
her, in proportion to her fenfe of his dignity, worthi- 
nefs and excellence. And if fhe has received all that 
which recommends her to him as the object: of his pe- 
culiar efteem and delight, from him, or fome way by 
his means, this will greatly add to the fweetnefs of her 
enjoyment, in a fenfe of his great condefcenfion and 
goodnefs, and her peculiar obligations to him. " This is 



J$ CHRISTIAN FRIENDSHIP, SeRM. IV, 

a faint emblem of the cafe before us ; for thefe things 
take place in the friendihip we are considering, to an 
immenfeiy greater degree, and in a far more exalted 
manner, than can be in any thing temporal and earthly. 

And, by the way, it may be here obferved, that the 
redeemed will have greatly the advantage of angels in 
their friendihip with Chrift in this particular. As 
Chrift has been a greater friend to the redeemed than 
to angels; has exercifed immenfeiy more benevolence 
and kindnefs, and done infinitely more for them, and 
fo laid them under infinitely greater obligations to ef- 
teem, love and honour him ; fo he exercifes a greater 
love of efteem, complacency and delight towards them, 
than the angels are the objects of : and that becaufe, he 
puts a peculiar and diftinguifhing beauty and dignity 
on them, of which the angels do not partake. As the 
King's bride, the queen, however mean her Hate was 
before fhe married him, is more honourable, and is 
much more the object of his efteem and complacency, 
and he takes much more delight and fatisfaclion in 
her, than in any of the moll dignified fervants and 
greateft nobles of his court, however great and honour- 
able they are in themfelves, and flie enjoys a peculiar 
fweetnefs in his love, and a much higher pleafure and 
happinefs than any of them can do ; fo the bride, the 
Lamb's wife, is more happy in the embraces and pecu- 
liar love of her glorious Friend and Hufband, the King 
of the Univerfe, and taftes more fweetnefs in a fenfe of 
his diftinguiihed affection to her, than the angels, thofe 
noble fervants of the King of Heaven, ever will or can 
do. Chrift will eternally exercife and manifeft a pecu- 
liar complacency and delight in them as their diftin- 
guiihed friend and redeemer : and this will be the 
fource of a peculiar enjoyment and happinefs, in which 
they will be diftinguiihed from all other creatures, in 
the love and embraces of fuch a friend as no others 
ever had, or ever will have. 

jo. Chrift is as much the friend of every individual, 
and the friendihip between him and each one is as 

great, 



SERM. IV. CHRISTIAN FRIENDSHIP. 79 

great, fweet and happy, and every way to as great ad- 
vantage, as if he was the friend of no other perfon j 
yea, much more fo. 

Herein this friendihip differs from, and has the ad- 
vantage of, all others. If the love and affection of 
other friends is divided among a great number, and they 
have one common friend in whofe friendihip they fiiare^ 
each one has a lefs fhare than if he was the only belov- 
ed : and if we have one friend whom we efteem and 
love much above all others, it feems moil agreeable at 
ieaft to have a peculiar and diftinguifhed fhare in his af- 
fection, and to have him a friend to us in a fenfe and 
degree in which he is not to any other ; fo that a part- 
ner or rival in his affections and friendihip is rather un« 
defirable than pleafing, and tends to give an alloy to the 
friendihip, rather than a fweetnefs. This is in a pecu- 
liar manner fo in love and friendihip between the fexes* 
The bride or fpoufe is jealous of any rival in the affec- 
tion of her hufband ; fhe is contented with nothing 
fhort of having the whole of his love and affection cen- 
tring in her : fhe naturally monopolizes it to herfelf ex~ 
cluhvely, and cannot bear to have any one ihare with 
her in this friendihip ; and if this fhould be the cafe, it 
will fpoil the friendihip for her,, and the more fhe loves 
him, the more unhappy and miferable fhe is. 

And this, by the way, is a very ilrong and ftriki-ng evi- 
dence, among many others, that this fong, in which the 
text is found, is not a common love-fong ; as in this re- 
fpect it is formed on a plan contrary to the nature of com- 
mon love and friendihip between the fexes, or the bride 
and her lover, and which is only fuited to the cafe before 
us. The beloved fpoufe is in this fong reprefented not 
as a fingle perfon, but as a company or fociety of per- 
fons united in feeking and fetting their affections on one 
perfon as their common friend and lover. The fpoufe 
feeks company in her love to the bridegroom, and en- 
deavours to draw other women to join with her in lov- 
ing him, and fpeaks of others being united with her, 
in thisj with approbation and pleafure : " Therefore the 

V1R63NS 



3ta CHRISTIAN FRIENDSHIP. S'lRM; XV. 

virgins love thee : — Draw me, we will run after thee : 
—We will be glad and rejoice in thee, we will remem- 
ber thy love more than wine ; the upright lotfe thee,'* 
" Whither is thy beloved gone, O thou faireft among wo- 
men ? whither is thy beloved gone aiide ? that we may 
leek him with thee. My beloved is gone down into his 
garden, &c. — Thou that dwelleth in the gardens, the 
companions hearken to thy voice." This is a very unnatu- 
ral reprefentation for a woman ta make with relation to 
her beloved friend, with whom fhe is feeking a union and 
friendihip, in which a companion or rival would be moil 
difagreeable. But it is perfectly agreeable to the cafe be^ 
fore us ; for the fpoufe of Chrifl is not a fmgle perfon, 
but a company or fociety united together in the fame 
love and affection, to one common friend, lover and 
huiband : and every individual believer, or friend of 
Chrifl, is fo far from monopolizing his love, and deliring 
to be the only object of it, that it is a great addition to 
the fweetnefs and happinefs of this friendihip, that 
others join with him in the fame love, and equally 
fhare in the love and friendihip of this glorious friend 
and bridegroom. Each one enjoys as much of Chrift's 
love, has as full and large a ihare in his heart, and en- 
joys him every way as much, as if he had no other lov- 
er and friend in the univerfe : fo that, however great 
the number is on whom Chriil fets his heart, this does 
not in any degree leifen the privilege and enjoyment of 
any individual; for he, their common friend, has an 
.inexhauftible, infinite fulnefs, and is juft as much, and 
all that, to each iingle one, as if he was the .only object 
of his love. Therefore the more love and benevolence 
the believer has to Chriil, and the higher the friend- 
ihip rifes, the more pleafed will he be to have him ef- 
teemed and beloved by others ; and the more happi- 
nefs and joy will he have that others fhare with him in 
the bleffings of this friendihip, in proportion to his be- 
nevolence to them, and delight in their welfare ; which 
will always keep pace with his love to Chrift and de- 
light in him as the beft and moil glorious frien,d : fo 

that 



S£RM. V. CHRISTIAN FRIENDSHIP. 8 1 

that every true friend of Chrift is effectually formed 
and prepared to enjoy a peculiar pleafure and happinefs 
in a happy and beautiful fociety r who are equally devo- 
ted to this fame friendship, and (hare equally with him 
in the fweet love and affection of his deareft and moil 
exalted friend. This leads to another particular. 



Sermon v. 



The friendihip of Chriftians between each other. 

Cant. v. 1 6. This is my beloved, and this Is my friend. 

ii. rTPHIS friendfhip between Chrift and the true 
J[_ Chriftian lays the beft foundation for union of 
heart , and fweet, exalted friendfhip with others. 

Chrift is the grand medium of all union and friend- 
fhip in the univerfe. In this refpect all things, both 
which are in heaven and which are on earth, are gather- 
ed together in One, in Chrift. Chrift has reconciled 
the angels to men, and made them, who otherwife muft 
have been their eternal enemies, great friends to them, 
and willing to devote themfelves to the moft friendly 
offices and acts towards the heirs of falvation, and fpend 
their whole time, and exert all their powers, in acts of 
kindnefs, in the moft benevolent, friendly manner miriff- 
tering to them. And angels and the redeemed from 
among men {hall finally be brought by Chrift to dwell 
together forever, united in the moft friendly, loving 
fociety. And he has not only reconciled God to men, 
and laid a foundation for their reconciliation and union 
with him ; but has opened a way, and made full pro- 
vifion, for reconciling men one to another, and uniting 
them in the moft dear and happy union and friendihip, 
.which in many refpects farpaiies all that there was any 
M. faundation 



"8 2 FRIENDSHIP OF CHRISTIANS !§ERM.. V. 

foundation for in man's primitive flate of innocency. 
Sin has broken all bonds of true union and friendfhip 
among men ; has fet them at variance one with another, 
and introduced a moil unhappy and horrible jar and 
ilifcord ; fo that the true character of man in his natu- 
ral ftate is, "Living in malice and envy, hateful, and 
hating one another/' Thus all true friendfhip has fled 
from the earth upon the apoftacy of man, and that 
which is mot directly contrary to this took place to a 
ihoft awful degree. And man muft have remained in 
this ftate of hatred and enmity one with another for- 
ever, had not Jefus Chrift undertaken in his behalf. He 
lias taken a moil wife and effectual method to bring 
them to a union, love and friendfhip one with another* 
-at the fame time that they are united to him, and be- 
come his friends j a union and friendfhip which is un- 
fpeakably dear and fweet, and immensely furpaffes all 
other friendfhips, except that which is between Chrift 
and them. This friendfhip has its foundation in love 
to Chrift, and union of heart to him, and is not really 
any thing diftinct and feparate from this. The believ- 
er's love to Chrift, and love and friendfhip to his fellow 
faints, or all that are united to Chrift in the fame love 
and friendfhip, is really one and the fame undivided 
ilame of love and affection ; fa that the fame bond of 
love w T hich unites their hearts to Chrift, does alfo at the 
fame time unite them to each other : and the higher 
their k>ve and friendfhip to Chrift rifes, and. the ftrong- 
er the exercifes of it are, the more fweet and perfect is 
their love and .friendfhip .one. to another. And this 
their love to each other is really love to Chrift : it is 
Xhe fame affection, exercifed and expreffed in this way- 
Tins is reprefented in this light by Chrift himfelf, when 
he tells us in what a light this matter will be fet at the 
day of judgment : " And the King fhall anfwer, and 
fay unto them, Verily I fay unto you, in as much as ye 
have done it unto one of the leaft of thefe my brethren, 
ye have done it unto me. " If the acts of love and 
kindncfs which Chriftians do, one towards another, are 

really 



Serm. V, between each other. 83 

really done to Chrift, and are a&s of love to him ; then 
the whole of the love and friendfhip between them, of 
which thefe outward acts are the teftimony and fruit, 
is really the fame thing with love to Chrift. This is 
the great and peculiar happinefs of this Chriftian friend- 
ihip, and renders it a moil refined, exalted and even di- 
vine friendfhip, and brings them into that fweet union, 
and peculiar onenefs, for which their great Friend and 
Patron once prayed -. " Neither pray I for thefe alone, 
but for them alfo which £hall believe on me through 
their word ; that they all may be one, as thou, Father, 
art in me, and I in thee \ that they alfo may be one in 
ids.," 

The believer's love to Chrift, in a fenfe of his fuper- 
lative beauty, excellence and worthiness, naturally, and 
even necefTarily, leads him to love and delight in all thofe 
who are in any degree conformed to him ? and bear his 
image and likenefs : for this is not a different thing from 
loving Chrift himfelf, as this likenefs or image of Chrift 
is Chrift himfelf formed and Hving in therru And this 
likenefs to Chrift will be more efpecially lovely and 
charming to the friend of Chrift, if it confifts fummari- 
ly in love to Chrift, in a high efteem of him, and true 
benevolence and affection to him, which is the cafe here : 
for the more any one loves and efteems Chrift, the more 
delirous he will be that others fhall love and efteem him, 
and the more pleafed and gratified he will be with the 
love and efteem which others exercife towards him ; and 
the more will he love and efteem them, and be more be- 
nevolent towards them. He whofe heart is full of be- 
nevolence and good will to Chrift, muft be pleafed with 
and delight in the friendly benevolence of others to 
him ; and this will alfo excite a peculiar benevolence 
and good will to fuch. 

Befides, in proportion to the love any one has to 
Chrift, he will have an affection for thofe who are be- 
loved by Chrift ; fo that ChriiVs love of benevolence and 
complacency to his people has great influence in uniting 
tliem to one another in the deareft love and affection. 

He 



P. FRIENDSHIP OF CHRISTIANS SERM. V. 

He who greatly loves a dear friend, will naturally love 
all that are friendly to him, and all to whom he is a 
friend. His being a friend to them will neceflarily re- 
commend them to him, and render them the objects of 
his complacency and benevolence. This takes place in 
the cafe before us, in the moil happy manner, and to the 
higheft degree. In this view and to this purpofe it is 
that Chrifl propofes his own example of love to his dif- 
ciples, as a motive and inducement to them to love one 
another, with that love and friendfhip which is peculiar 
to Chriftians, as he knew it would have the moil pow- 
erful influence upon them : " This is my command- 
merit, that ye love one another, as I have loved you." 
No other fociety of friends have fuch a powerful motive 
to love one another as this which Chrift fets before his 
difciples. He has loved them fo as to give his life for 
them, and he has made their inter eft his own to all in- 
tents and purpofes ; and they are dear to him, and pre- 
cious in his fight, anfwerable to what he has done and 
furTered for them. If therefore they love him, if he is 
honourable and precious in their fight, and they are 
friends to his intereft ; they certainly will love thofe 
who are fo dear to him, and have fuch an interefl in his 
affections. How greatly does this recommend Chriftians 
one to another, and render them dear and precious in 
each others' eyes, and promote a fweet and noble 
friendiliip, which is known to no other perfon in the 
univerie ! 

And it may be further obferved, that this fweet, 
humble, Chriftian love, which is the image of Chrift's 
.love and grace, ferves further to endear Chriftians to 
.each other, and increafe and heighten their friendfhip 
to each other : for there is a peculiar and inexprefiible 
fweet nefs and enjoyment in being beloved by thofe 
who are fo amiable and honourable in our eyes, and with 
fuch an ardent, humble, fweet and pure affection as 
Chriftian love is. The Chriftian, who has a fenfible 
and moft pleafmg idea of this love and affection, cannot 
feel himfelf embraced by others with this tender, beau- 
tiful, 



SeRM. V, BETWEEN EACH OTHER* 8j 

tiful, noble love and friendfhip, without an ineffable fen- 
fation, which fills his heart with the moft fweet delight 
and joy, and kindles a flame in his foul of holy love and 
gratitude to them, in which he returns love for love, 
and embraces them with the arms of the moft delight- 
ful, tender and heart-melting friendfhip. Thus the 
mutual love of Chriftians ferves to fweeten and increafe 
their affection to each other, and blow r s the coals and 
kindles up the fire of friendfhip to a more intenfe and 
vehement flame. The more fenfibie any one is that he 
is the object of the Chriftian love of another, whom he 
efteems highly as an amiable difciple of Chrift, and the 
more evidences and tokens he has of this love, the more 
will his heart be inflamed in love to him ; wdiich again 
will increafe and heighten the other's love : and thus, 
by the influence of their mutual love and friendfhip, 
the fweet flame rifes higher and higher, until they are 
all melted and diflblved, and turned into a moft pure, 
active, perfect flame : like two brands on fire, which 
burn flow, and give but a moderate heat, when apart ; 
but being put together, by the mutual action and in- 
fluence one on the other, the heat increafes into a burn- 
ing flame, which foon fets them all on fire. 

Asrain : Their being; united in the belief of the fame 
fyftem of fweet, important truth, and engaged in the 
fame common intereft, and in the fame purfuits, and 
having the fame views, defigns, temper and difpofltion ; 
and being, as to fubftance, in the fame ftate and circum- 
ftances ; in all thefe refpects, and many others, being 
alike, united and bearing a reiemblance to each other, 
like the children of one family, united under one kind, 
wife friend and father ; Chriflians being thus united, 
and bearing this likenefs to each other in fo manv re- 
fpects, is many ways a great advantage to this friend- 
fhip, and greatly adds to its beauty and fweetnefs, and 
ferves to increafe their love, and the union of their 
hearts to each other. 

As this is fuch a pleafant, delightful, as well as noble, 
important theme, in which every Chriftian has fo much 

concern 



85 FRIENDSHIP OF CHRISTIANS SeRM. V. 

concern and experience, it is proper and pleafing to add 
a few words more, and defcend into fome particulars. 

This friendfhip, which Chriftians have one with 
another, by virtue of their union and friendfhip with 
Chrift, the greateft and beft friend, and the fountain 
and fource of all true friendfhip among men ; this love 
and friendfhip has true humility as its foundation and 
bafts, and its peculiar beauty and glory. 

Pride is mod contrary to true friendfhip, and always 
interrupts and fpoils the exercifes and enjoyments of it, 
fo far as it takes place. Every one's obfervation and 
experience will bear an inconteftible teftimony to this, 
and fhews that true friendfhip is found no where but 
among the meek and humble. Now Chriftians, by vir- 
tue of their love and union to Chrift, and the friend- 
fhip with him which has been deicribed, are become 
humble, meek and lowly, fo are in a peculiar manner 
formed for true and fweet friendfhip with each other y 
a friendfhip which far furpaifes that of any other crea- 
tures in the univerfe. Their native ftate and circum- 
ftances, finful, loft, enemies to God and the Saviour, 
infinitely miferable, guilty, odious and ill-dcferving, lays 
a foundation for felf abafement and humility, when tru- 
ly difcerned and underftood, which cannot take place to 
the fame degree in any other circumftances. And their 
abfolute and exceeding dependence on Chrift, and his 
rich, fovereign grace, for righteoufnefs and ftrength, 
and every good things fcrves to fet them low, and abafe 
them forever, in their own eyes, And the wonderful, 
amazing humility of Chrift their beloved friend, which 
he exercifed in his aftonifhing ftoop and low abafement 
for their fakes, by which he in a fenfe became the leaft 
in the kingdom of God, ftrikes their minds with a pe- 
culiar energy, and confpires with the above mentioned 
circumftances to humble them and lay them very low; 
The friends of Chrift are therefore in this fenfe little oiies ; 
little in their own fight, and in true humility : they 
have taken Chrift's yoke upon them, and have learned 
id him, who is, above all others, meek and lowly of 

heart. 



SERM..V. . BETWEEN EACH .OTHER. $J 

heart. And as they have, under the teachings of 
Chrift, a clear and affecting view of their own charac- 
ter, as finners, in all its meannefs, contemptibleneis and 
odious deformity, which they cannot have of others, 
their fellow Chriftians, they naturally have a much 
meaner thought of themfelves than of others. There- 
fore, in the exercife of this true friendship, they are not 
difpofed to exalt themfelves, and be jealous of their 
own honour and prerogatives, and be difpleafed bccaufe 
others do not love, efteem, refpecfc and honour them £o 
much as they deftre, and they think they ought to do. 
No ! but directly the reverfe of this ; they are ready to 
think others their Chriitian friends have too high an 
efteem of them, and a love and friendfhip for them of 
which they are altogether unworthy. Thus Chriftians 
are always difpofed to abafe and humble themfelves, and, 
in the exercife of this love and friendfhip, are preferring 
others, and fetting them above themfelves : and thus 
they are " kindly affectioned one to another," in the 
ftrongeft and fweeteft friendfhip, " with brotherly love, 
in honour preferring one another.' ' Nothing is done 
through ftrife, or vain glory; but, in lowlinefs of mind, 
each efteems others better than themfelves. And, as 
the chofen, holy, beloved friends of Chrift, they have 
" put on bowels of mercies, kindnefs, humblenefs of mind, 
meeknefs, long fuffering ; forbearing one another, and 
forgiving one another, even as Chrift has loved and for- 
given them. As by pride and an haughty fpirit cometh 
contention, fo the meeknefs and humility of mind, 
which is eliential to every true lover of Chrift, prepares 
true Chriftians for a fweet, holy and intimate friendfhip 
one with another, which no other perfons are capable 
of, and in which there is a truly noble enjoyment and 
pleafure, which the world can neither give nor take 
away, and which cannot be told to him who has never 
tailed it. 

Moreover, the uprightnefs and faithfulnefs of which 
every one is pofTefTed, who is a friend to Chrift, and 
which is peculiar to them, adds a great degree of ex- 
cellence 



8S FRIENDSHIP OF CHP.ISTIANS SeRM. V. 

cellence and happinefs to Chriftian friendfhip, which can 
be enjoyed in no other union and connection. Sinceri- 
ty, truth and faithfulnefs come into the very effence of 
true friendfhip ; and the more there is of thefe, the 
more fafe and happy are perfons in their friendfhip. 
When it may be faid of any, what is faid of the wicked 
in general, even ail that are not friends to Chrift, 
" that there is no faithfulnefs in their mouth ; their 
inward part is very wickednefs ; their throat is an open 
fepulchre ; they flatter with their tongue;" they are 
not capable of true friendfhip, whatever may pafs be- 
tween them that may be called by that name. They 
may have a fort of love and union to one another, on 
fome occafions and in certain cafes, as a company of 
pirates or banditti may have a fort of union and friend- 
fhip, grounded wholly upon felf love and inter eft. But 
this is a very low, mean thing at beft ; it cannot give 
the enjoyments of true friendfhip ; and, fuch as it is, 
there can be no dependence upon it, that it will con- 
tinue. It being built on no ftable principle, it fhifts and 
changes, flourifhes or dies, according to external chan- 
ges, and the fhifting of humours, interefts and circum- 
itances. They may be great friends one day, and the 
next be at fwords* points, hating and oppofing each 
other more than any body elfe ; improving all their 
former intimacy, and the confidence they had put in 
each other, as an advantage put into their hands of be- 
traying and injuring one another to the utmoft of their 
power. There are fo many inftances of this every 
where among mankind, that every obferving perfon 
muff have abundant evidence of the juftice of this re- 
mark. 

The true friends and difciples of Chrift are of a dif- 
ferent character : they are fincere, upright, true, and 
faithful. Therefore they are commonly characterized 
by tliis in fcripture — the upright, the jujl, the faithful ; 
by which they are diftinguifhed from all others. They 
are of a fincere, upright and faithful fpirit, which is pe- 
culiar to them. This, therefore, prepares them for a 

union 



Serm. V. between each other. 89 

union and friendfhip with each other, which " can be 
found no where elfe. They may open their hearts and 
divulge their fecrets to each other, without danger of 
being betrayed, and truft and rely on one another with 
a great degree of confidence and fafety : and there is a 
proper foundation for a lailing and growing friendship, 
whatever changes there may be in external circumftan- 
ces. Thus they have the character of Solomon's true 
friend, who " loveth at all times." They love without 
diflimulation. In obeying the truth, through the Spirit, 
their fouls are purified unto unfeigned love of the breth- 
ren ; and they love one another with a pure heart, fer- 
vently. He who is pofTefTed of Chriftian fincerity, in- 
tegrity and faithfulnefs, has a pleafing idea, of which 
they who are not of this character have no true con- 
ception ; and his heart is united to, and delights in, 
thofe who appear to be of this character, with a peculiar 
love and affection. And the love of fuch to each other 
is not built on any worldly circumflances and connec- 
tions, or felf intereft. It is a more noble, exalted, fin- 
cere affection, and is built on more fteady, Lifting prin- 
ciples, of which the poor, if they are the difciples of 
~Chrift, are as much the objects as the rich: and it goes 
forth as freely and ftrongly to thofe who are overlook- 
ed and defpifed by the men of the world, as to the 
sreat and honourable. How much has fuch a friend- 
fhip the advantage of all others ! and how greatly hap- 
py mull fuch friends be in each other ! Every thing 
that is called love and friendfhip, in this world, is not 
worthy the name, when compared with this. 

And the friends of Chrift, who are moft acquainted 
with each other, do naturally enter more and more into 
a near, intimate and tender friendfhip. As their ac- 
quaintance increafes, the higher does their love arife. 
And their mutual kindnefs and acts of love and help- 
fulnefs one to another, and conftant, earneft prayers 
for each other, tend to keep up and increafe their 
friendfhip, and render it more and more perfect, fweet, 
delightful and profitable. 
[ N Thus, 



go FRIENDSHIP OF CHRISTIANS SERM. V. 

Thus, by virtue and in confequence of Chriftians* 
union to Chrift, and friendihip with him, a peculiar, 
dear love and friendihip takes place between them, 
which is the molt iincere, exalted, noble and raviihingly 
fweet exercife and enjoyment that can take place among 
creatures. Their fouls are united and knit together 
with the bands of the moil pure, ftrong and lading 
friendihip, as the foul of Jonathan was to David, when 
he loved him as his own foul. And as the love and 
friendihip between them was, fo is that between the 
friends of Chrift j even wonderful, faffing the love of wo- 
men. It is unfpeakably more pure, ftrong, fervent, 
fweet, noble,- fteady and durable, than any affection and 
friendihip which takes place between the fexes, or any 
perfons whatfoever, which is founded only in inftinct, 
or the principles of nature. 

This love and friendihip is indeed very imperfect in 
this ftate, through the great imperfection and deficiency 
of their love to Chrift, and their holinefs ; and by rea- 
fon of that ignorance of each other which takes place in 
a great degree, which prevents their certainly knowing 
who are true friends to Chrift, and who are not, and 
having a full and adequate idea of what is truly excel- 
lent in them, and their having fo much about them 
which is contrary to true friendihip, as is all their re- 
maining corruption and iinfulnefs of heart. And this 
friendihip is alfo imperfect in this ftate, and often, if 
not always, is the occafion of fome uneaiinefs and pain, 
in the midft of all the fweets of it, by reafon of external 
circumftances. They are often baniihed from each 
others' prefence, and obliged to live at a diftance, by 
which their acquaintance and intercourfe is in a great 
meafure interrupted. But if this is not the cafe, and 
they have much opportunity to be together, and have 
friendly intercourfe, they are liable to mifunderftand 
each other, and are often unable to communicate the 
fentiments and friendly exercifes of their fouls to their 
friends fo clearly as would be necefiary in order fully to 
gratify their love and friendihip. And, befides, "Chr.il- 

tiaji 



SER.M. V. BETWEEN EACH OTHER. 9 1 

tian friends in this llate are liable to, and are actually 
the fubjecls of, many calamities and diltreffes of body 
and mind. Now, the more love and benevolence we 
have for our friends, the higher fympathy {hall we have 
with them under their troubles, and their burdens and 
calamities will neceffarily become ours in fome meafure ; 
fo that the higher degree of love and friendship we have 
for them, the more mail we fuffer with them when they 
are in trouble. And though there is a pleafure even in 
this pain ; yet, according to the fuppofition, pain there 
is, and necelfariiy will be, in fuch a fituation. 

This view of the matter ihews us that perfect love 
and friendihip does not take place in this, ftate ; nor 
on it exift to the bell advantage, unlefs in a (late of 
perfection . 

However, even in this llate of weaknefs and imper- 
fection, where there is fo much remaining darknefs and 
fin in the beft Chriftian, and there are fo many difad- 
vantages to friendihip, .true Chriftian friendihip affords 
the molt fweet, refined, noble enjoyment that can be 
had in this life. It furpaffes all other friendiliips, in this 
refpect, more than the brightnefs of the meridian fun 
exceeds the mining of the meanelt glow-worm. They 
are by far the happielt perfons on earth, who, being 
friends to Jems Chrift, are, by virtue of this, formed 
for true love and friendihip to each other, and are 
brought into a union and onenefs of heart and affection, 
by which they delight in, embrace and enjoy each other 
in the arms of the moll pure and ardent love. A fo- 
ciety of fuch friends and lovers is the moft bleiled fo- 
ciety on earth, whatever their worldly circumltances 
are. All earthly good, all the riches, honours and plea- 
fures of this world, are not to be compared with this ; 
yea, they are utterly to be defpifed and contemned, in 
comparifon with this. And all other unions and friend- 
fhips that take place among men, which are not found- 
ed on love and friendihip to Chrift, are infipid, mean 
and worthlefs, compared with this Chriftian friendihip, 
which has infinitely the advantage of them fo many 

wavs. 



92 FRIENDSHIP OF CHRISTIANS SeRM. V. 

ways. This the chrifllefs perfon may difbelieve ; and 
it may be impofiible to convince him of it, as he has 
really no true idea of the thing. But he who has tafted 
the fweetnefs of this friendfhip, is a witnefs of the re- 
fined, fuperlative pleafures of it, and prefers it to all 
other friendfhips, unfpeakably more than he who is 
athirft prefers the pure, living, cryftal ftream, to a warm, 
dirty, putrid puddle. Well may the words of the 
Royal Singer be applied to this noble and happy union 
and friendfhip : " Behold, how good and how pleafant 
it is for brethren to dwell together in unity ! It is like 
the precious ointment upon the head, that ran down 
upon the beard, even Aaron's beard, that went down to 
the fkirts of his garments." 

There has been comparatively little of this Chriftian 
friendfhip, we have reafon to believe, in the world, 
hitherto ; but few who have known the pleafures of 
this facred union ; and moil of thofe who have felt and 
exercifed a degree of this divine friendfhip, have had 
but a very imperfect and low degree of it ; fo that it 
has never had advantage to appear in its true beauty, 
and happy, glorious effects. This pure, foul-exalting 
and refreihing love to Chrift,. and union and friendfhip 
to each other, has yet been a great ftranger in this 
world : but the time is coming when the world fhall be 
full of it ; when all nations fhall become the friends and 
fervants of Chrift, and that in the exercife of a high 
degree of love to him. And their love and friendfhip 
one to another will bear a proportion to this. Each 
one will, find himfelf furrounded with thofe who give 
fatisfying and abundant evidence of their love to Chrift, 
and beautiful, growing conformity to him, and of their 
peculiar benevolence to, and delight in, all the difciples 
of Him whom they fo ardently love — will therefore fee 
himfelf loved and embraced by them, with the tendereft 
and moft pleafmg affection and friendfhip. And how 
will his heart <dow with ardent love to, and fweet de- 
1-ght in them, while he affociates and converfes with 
them with the moil dear and unreferved intimacy ! yea, 

their 



SeRM. V. BETWEEN EACH OTHER. $$ 

their hearts will burn with the fire of this facred love 
and friendihip, whenever they fee, or even think of, 
one another. Then every breail ihall fwell with a de- 
gree of pleafure and joy, which yet has been but little 
known ; and a happinefs, which has yet been hardly 
tailed in this world, ihall fpread itfelf like a mighty, 
pure river of delight, over the face of the earth. But 
this friendihip will not come to its full perfection 
and glory in this itate. We cannot therefore have the 
moil profitable, or even a juil idea of it, unlefs we raife 
our thoughts to that world, and glorious kingdom, in- 
to which all the friends of Chriil will be ihortly gather- 
ed, and united in one moil amiable and happy fociety, 
in the prefence of their common, moil kind, excellent 
and exalted friend, in the beil circumilances, and every 
way under the higheil pofiible advantages to exerciie 
and enjoy the fweeteil and moil perfect mutual love 
and friendihip with Chriil and one another. All that 
precedes this is very imperfect, and only preparatory 
and an introduction to this moil perfed and happy 
union and friendihip, where the moil pure and exalted 
love will be exercifed to the higheil pitch, without any 
reftraint, and fo as to give the higheil poiUble enjoy- 
ment. 

There their love to Chriil will be perfect; they will be 
all turned into a pure and moil vehement flame of love 
to him ; and his love will be ihed abroad, and poured 
out on them, as moil plentiful, refreihing floods of 
water upon the parched ground ; which they will drink 
in with the higheil reliih, and moil facred, raviihing 
delight. And they will each one appear in the perfect 
and moft amiable image of Chriil, perfectly excellent, 
beautiful and lovely, and full of the moil fweet and live- 
ly affection to each other. The more they love Chriil, 
and the greater afiurance and fenfe they have of his love 
to them, the more love will they have to each other. 
They will have the greateil eileem of, and complacency 
in, one another. They will have as free intercourie 
and as great intimacy with each other as they can de- 
fire : 



$4- FRIENDSHIP OF CHRISTIANS S£RM. V. 

foe : there will be nothing to keep them at the leail 
diftance. They will be perfectly acquainted with each 
other, and have the moil happy and eafy way of com- 
municating their thoughts, and pouring out their whole 
hearts and fouls into each others' bofoms, and exprefling 
their love to and delight in each other. If the intimacy 
Chriilian friends have with each other here is fo plea- 
iant, and it is fo fweet to be beloved by them ; what 
will it be to be embraced with fuch ftrong, conftant 
love, and enjoy a familiarity and intimacy, in which 
they will mingle fouls, without any referve or reftraint, 
and which will inconceivably exceed the great ell inti- 
macy, and moil tender embraces, of the deareil friends 
in this world ! How happy muil they be whofe love is 
made perfecl, and flows out to each other, without any 
reftraint, in a moil rapid torrent, and is gratified every 
way to the higheil poiiible degree ! And there will be 
nothing to cloy or abate this love ; it will never fail or 
change, unlefs it be to grow more ardent and ftrong. 
The longer they live together, and the more they are 
acquainted with each other, the higher will their love 
and friendihip rife. And their benevolence to each 
other will be pleafed and gratified to the higheil degree; 
for their friends, to whom they wifti fo well, are in the 
moil happy circumftances, are as happy as they can pof- 
fibiy wiih and deftre : fo that all their good will to 
each other will be excrcifed and expreifed in the greateft 
fatisfaclion and joy in their happinefs. And what kind 
offices, may we fuppofe, thefe friends will be conftantly 
doing for each other, by which they will gratify and 
promote the happinefs of one another ! 

And their acquaintance and fpecial connections in this 
world, and efpecially the good they have been the in- 
ftruments of doing to each other here, will greatly ferve 
to increafe and fweeten their love and friendihip in 
heaven. With what unfpeakable delight will thefe things 
be remembered and recounted to each other there ! 
With what ineffable love and gratitude will the con- 
verted and faved embrace thofe who have been the hap- 

py 



Se RM. V. BETWEEN EACH OTHER, $£ 

py inftruments of this ; while they, on the other hand, 
ihall be to fuch the occafion of their peculiar joy, and 
their crown of rejoicing forever, and be embraced by 
them with inexpreffible tendernefs, love and delight.— 
And, Oh, how will they that have been moil intimately 
acquainted here, and united in love, and have moft 
abounded in acts of kindnefs and friendfhip to each 
other, and have been greatly inftrumental many ways 
of promoting the fpiritual good and falvation of each 
other ; how will fuch, however they may be parted by 
death for a while, meet, with peculiar and unfpeakable 
joy, in that world, and love and embrace each other 
forever in the arms of the moft tender, fweet, exalted,, 
growing friendfhip ! In a word, there mall be no finful 
mixtures in their love and friendfhip, and no defects, 
as there always are here ; but it will be moft pure and 
untainted. The more they love one another, not the 
lefs, but the more, will they love jefus, their common 
friend : there will be no need of caution and reftraint ; 
no danger of running to excefs. There will be the 
moft perfect, refined pleafure, without the leaft pain, 
which unavoidably attends the moft exalted friendfhip 
in this world. All the tears their friendfhip has occa- 
sioned here fhall be forever wiped from their eyes. 
There fhall be nothing but the moft perfect, fweet union 
and harmony ; nothing in the way of their exprefting 
their love, and enjoying each other, without the leaft 
danger or fear of having it interrupted, or of their be- 
ing parted from the friendly embraces of each other, to 
all eternity. What a world of love and friendfhip will 
this be I Though all who enter into the fchool of Chrift 
have fome experience of the fweets and happinefs of this 
friendfhip, yet how low and childiih are our thoughts 
and conceptions of this matter. Surely eye hath not 
feen, nor ear heard, neither have entered into the heart 
of any of the faints, the things which Chrift has laid up 
for them that love him, and have entered into this di- 
vine friendfhip with him a and with each other. 



06 FRIENDSHIP OF CHRISTIANS, &C SeRM. V. 

A little of this friendfhip, in this world, naturally, 
and even neceffarily, leads thefe Chriftian friends, while 
they feel the imperfections, impediments and interrup- 
tions of this love and friendfhip here, to look forward 
to, and long for, that perfect ftate, where this divine 
iiffecliion mall be exercifed and gratified to the higheft 
degree, and they fhall eternally fwim in a boundlefs 
ocean of love. The more this friendfhip flourifhes in 
their breafts now, the more weaned are they from 
earth, and all its enjoyments ; the more are their hearts 
iixed on heaven, and the higher and ftronger are their 
longings for the enjoyment of the fociety and friendfhip 
of that world of love ; and the greater is their hope 
and aimrance of enjoying it forever. 

And who can be willing to live and die a fir anger to 
this' Chriftian love and friendfhip, and fo mifs of that 
world of happinefs in which it fhall illue, and where it 
fhall flourifh. forever ! Who can be content to give up 
his heart to that love and thofe friendfhips only, which 
are attended with certain difappointment, and only 
ferve to perplex and torture the mind, and will affured- 
ly iffue in darknefs, horror, and eternal hatred and 
difcord i 

Bleffed, unfpeakably bleffed, are they in whofe hearts 
this love and friendfhip is begun ; who, becaufe they 
love Chrift, love his people alfo ; and know that they 
love Chrift, and have paffed from death to life, becaufe 
they love the brethren. 

Let us then love one another, not in word, neither 
in tongue only, but in deed and in truth ; that hereby 
we may know that we are of the truth, and affure our 
hearts before God. For this is his commandment, that 
we believe on the name of his Son Jefus Chrift, and 
love one another. 



SERMON 



j&ermon vl 



The Friendihip between jefus Chrift. and Believers. 



Cant. v. 1 6. This is my beloved, and this is my friend. 

1 PROCEED to mention other particulars relating to 
Jefus Chrift, confidered in the character of the be- 
liever's friend, and the diftinguifhed privileges and hap* 
pinefs of this friendihip* 

12. Jefus Chrift is an unchangeably faithful and 
everlafting friend. Faithfulnefs is eifentiai to the cha- 
racter of a friend : without this there can be no fafety 
in intimacy with and confidence in him. Through un- 
faithfulnefs and inconftancy profeifed friends often be* 
tray one another ; and many fricndfhips are very fhort- 
lived, and diifolve and turn into enmity and difcord* 
But Chrift is a moft faithful, unchangeable friend. He 
never will forfake thofe who give themfelves up to this 
friendfhip ; but will do all for them, and be all to them, 
that they truft in him for, or can expect from him, in 
the character of a moft able and kind friend 5 yea, he will 
always outdo all their expectations and wifhes. More- 
over, he will take effectual care to fecure and perpetuate 
their love and friendihip to him ; fo that the friendihip 
on their parts fhali never ceafe after it is once begun. 
We have great need of fuch a friend as this : yea, fuch 
a friend is abfolutely neceftary for us in this ftate of 
weaknefs, darknefs and fin, and where we are fur- 
rounded with innumerable, implacable enemies to Chrift 
and to us ; who are potent and mbtle, and are continu- 
ally doing their utmoft to prevent, interrupt and deftroy 
this friendihip. If Chrift was not fecurity for us in this 
refpecf, ; if he was not able, and had net undertaken, to 

Q prevent 



9$ THE FRIENDSHIP BETWEEN 5£RM. Vl. 

prevent our falling away from this union and friend- 
fhip ; alas ! how foon mould we break our moft folemn 
engagements and vows, violate the moft facred obliga- 
tions, and ties of the dearefl friendfhip, and turn enemies 
to the greateft and bell: of friends I There is no truft to 
be put in any man with refpett to this. But in him 
there is fafety ; he has engaged that they who once 
choofe him as their Almighty and beft friend, fhall per-' 
fevere in their love to him. And he is faithful who has 
promifed. With regard to this, the eternal God and 
Redeemer is their refuge, and underneath every faint are 
the everlafting arms of this xMmighty and moll faithful 
friend and Saviour. This is he who was Peter's friend, 
and prayed that his faith and love might not fail in the 
fore trial and dangerous conflict he had to go through. 
And it was wholly owing to his care and faithfulnefs, 
that Peter did not wholly fall from hts friendfhip to 
Chrift ; but his trial and fall were the occafion of the in- 
creafe of his love to his beft, moft faithful and deareft 
friend, fo that it foon rofe to fuch an ardent flame, that 
he was able with the greateft confidence to fay, " Lord, 
thou knoweft all things ; thou knoweft that I love thee.** 
Such a friend have ail who love our Lord jefus Chrift 
in fmcerity ; for whom he once loves, he always loves to 
the end. How fafe and fecure then do they feel them- 
felves in this love and friendfhip, that it lhali certainly 
continue and flourifh to eternity, who are able to fay, 
This is my beloved, and this is my friend I 

13. Chrift is a moft meek, tender, companionate, 
forgiving friend. 

If he did not excel in thefe things to an infinite de- 
gree, he could not be our friend. We have injured 
him more than any other perfon in the univerfe ; and 
have done more to affront him, and provoke him to an- 
ger, than ever was done to any other. And even his 
friends have comparatively but a very fmall degree of 
love and friendfhip to him ; it is a mere nothing, com- 
pared to what they ought to have, and he is inoft wor- 
thy of. They are guilty cf the moft amazing ftupidity, 

and 



g£RM. VL CHRIST AND BELIEVERS. $£ 

and bafe ingratitude, and in many ways and refpecb act 
a moil rooliih, wicked and unfriendly part towards him, 
by which they are violating the in oft facred laws of 
friendihip, and the higheft imaginable obligations. No 
friend but this in the univerfe would bear fuch treat- 
ment, and yet continue his love and friendihip. And 
was he not meek, tender, companionate and long fuffer- 
ing beyond any parallel, he would fo refent fuch treat- 
ment and horrid abufe of him as to withdraw his friend- 
ship, and renounce them forever* But as a tender father 
pitieth his children, fo he pitieth his friends ; he is long- 
iuffering, abundant in goodnefs and tender mercy, and 
ready to forgive all their folly, and wicked abufe of his 
love. He will forgive them, not feven times only, but 
feventy times feven ; yea, without any bounds or limits. 
His loving kindnefs he will not utterly take from them* 
nor fuffer his faithfulnefs to fail. We have a ftriking 
infrance of this in his treatment of his friends when he 
was on earth. They remained in a great degree ignorant 
and unteachable under his conftant inftructions. They 
were inattentive, ilupid, perverfe and unbelieving, in a 
manner and degree that was very criminal and provok* 
ing. Yet he bore wdth them, and forgave them, and 
continued his love and kindnefs to them. He continu- 
ed to treat them with the greateil tendernefs and love. 
He conilantly attended to their intereil, and laboured for 
their good, and his love and gentlenefs made them great. 
In the laft hours of his life, when the dreadful fcene of 
his fufferings for his people was juil before him, he, as a 
moil tender friend, accommodated himfelf to their weak- 
nefs ; he attended to their cafe, their forrow and trou- 
ble touched his heart, and he pitied them, and fet him- 
felf to inftrud and comfort them, in the moft kind and 
tender manner. Such an aftonifhingly kind, tender and 
forgiving friend had they. And with tranfpprts of joy 
may every one of his true difcipies fay, This is my beloved, 
and this is my friend. 

14. Chrift is the moil wife, kind and able phyfician, 
to heal and cure all his friends of the diforders and dif- 

eafes 



100 THE FRIENDSHIP BETWEEN. SERM. VI. 

cafes that attend them. Such a friend they want, and 
no other could anfwer the end of a friend to them but 
fuch an one. He finds them in a moft dreadful condi- 
tion, even dead in trefpaffes and fins. They are undone 
and flain, having died a moil mockingly dreadful and 
truly aecurfed death. Their fouls are bruifed and man- 
gled in the moft horrible manner, and torn all to pieces, 
as it were, limb from limb. And the devil, who has 
had a great hand in the horrible flaughter, and has the 
power of death, fits brooding over and watching his 
prey. In this refpect they may be compared to a dead 
corpfe of one who has been moft cruelly broken on the 
rack, every joint being dlflocated, and each bone broken 
to pieces, and all the flelh terribly bruifed, and torn from 
the bones and finews. In this ftate Chrift finds them. 
He difpoffeffes the devil, and breathes into them a degree 
of life, and healing influence. He finds them thus caft out 
as in the open field, and fpeaks the fovereign, omnipotent 
word, and bids them live: and that time is a time of love. 
The foul in the exercife of this new life cleaves to Chrift 
as its healer and hufband, and becomes his in a cove- 
nant of love and friendfhip which never can be broken. 
Chrift brings them into his houfe, and his banner over 
them is love. He binds up their wounds, pouring in oil 
and wine ; and wafhes away their blood from them. And 
now do they firfi begin to have a degree of fenfibility, 
and to feel their dreadful diforders, their wounds, bruif- 
es, and putrefying fores. They who are wholly dead in 
trefpaffes and fins, and under the dominion of enmity 
againft God and the Redeemer, are in this refpecl like the 
dead corpfe : whatever dreadful wounds and diforders 
are upon them, they are quite infenfible of the matter. 
But as foon as a degree of life and reftoration takes place, 
there is a proportionable degree of fenfibility : they feel 
their diforders and wounds, and the need they ftand in 
of healing ; and that they want a phyfician infinitely dif- 
tinguifhed from any mere creature in wifdom, power 
and goodnefs ; who has a remedy which no other has 
or can have. They fee Chrift to be fuch a phyfician. 

They 



SERM. VI. ' CHRIST AND BELIEVERS. 101 

They immediately fay, " There is balm in Gilead, there 
is a phyiician there, exactly fuited to my cafe." And 
into his hand they commit their difordered fouls, des- 
pairing of a cure, unlefs wrought by his moft fkilful, 
tender hand. Chrift, as their moll faithful and kind 
friend, undertakes for them. He faithfully and con- 
ilantly attends to their cafe ; fearches every wound to 
the bottom, and applies the beft remedy, and that in 
the wifefl manner, and in the beft and molt feafonable 
time ; fo that the cure in the end may be moll complete 
and perfect, not leaving fpot or wrinkle, or any fuch 
thing, and attended with the moll advantageous confe- 
quences. And he will never leave them till he has com- 
pleted it. He could indeed cure them perfectly, all at 
once, at a word's fpeaking, as he did many bodily dif- 
eafes when he was on earth, and not go into fuch a long 
procefs, and continued courfe of applications, under 
which the patient is often put to much pain, and feems to 
himfelf to grow worfe, rather than better, and fometimes 
is ready to defpair of a cure, and fay, " All thefe things 
are againft me." But he takes the latter and not the 
former method, becaufe that, on the whole, it is far the 
wifeft and beft ; the cure is much more perfect and glo- 
rious in the end, and attended with confequences un- 
fpeakably more happy for the fubjects of it. How hap- 
py then are the friends of Chrilt in this refpect ! They 
are connected with, and united to, a friend, who is a 
moil Ikilful and kind phyiician, and has furnilhed him- 
felf with every remedy that is needed, to heal and cure 
them, under their lingular, and otherwife defperate, dif- 
orders. And he is infinitely engaged in the belt man- 
ner to effect the molt complete, happy and glorious 
cure, and that without money and without price. He 
is the Lord, that bindeth up the breach of his peopte, 
and healeth the ftroke of their wound. O Chriltian, 
This is thy beloved, and this is thy friend ! 

15. Chrilt is a friend who is infinitely happy, is 
independent and felt fufficient, and has the higheil ho- ' 
liours in the univerfe put upon him, 

This 



101 THE FRIENDSHIP BETWEEN SeRM. VI. 

This is an unfpeakable advantage in this friendlhip, 
and renders it irnmenfeiy more fweet and happy to the 
friends of Chrift than it could other wife be. If our 
friend is in a ftate of calamity and fuffering, in any 
refpect and degree, or is expofed to calamity and evil, 
it of courfe becomes our calamity, and we neceffarily 
ihare in the evil with him, in a degree proportionable to 
our benevolence and friendfhip. This renders friend- 
ship very unhappy in many inftances in this world, be- 
caufe. the beloved perfon is very unhappy. For true 
benevolence to our friend is crofted by every degree of 
evil that he fuffers, and defires he may have all the ho- 
nour and happinefs he is capable of; and therefore cannot 
be perfectly iatisned and picafed with any thing fliort 
of this. And if our friend is as much honoured 
and as happy as we can imagine and deflre, this will 
give us an enjoyment, and render the friendfhip fweet 
and happy, in proportion to the degree to which it rifes 
and is exercifed. For, as we neceffarily fhare in the 
evil that our friend fuffers, 10 we do in his happinefs. 
There is therefore the belt foundation laid for happinefs 
in this friendfhip, that in the nature of things can be, 
whereby our love and benevolence to Chrift is gratified 
and pleafed to the higheft poffible degree. 

Chrift has indeed been fubje&ed to a ftate of calami- 
ty and fuffering ; he has fuffered difgrace and pain to 
the moft amazing degree, and that for his friends : but 
he has, on the whole, loft nothing by it. If he had, 
this would have been an undefirable circumftance, 
which could not poflibly be removed, but muft have 
been an alloy to this friendlhip, and a fource of uneafi- 
nefs to the friends of Chrift, forever. For it will necef- 
farily give pain to any one who has entered into true 
friendfhip with another, to have his friend a lofer in 
any refpect, efpecially to have him in the leaft degree a 
lofer on his account. He cannot bear to think of be- 
ing an injury or difadvantage to his friend in any re- 
fpecl, and that, on the whole, he mould be a lofer by 
him j and it is as impoflible to reconcile true love and 

> friendlhip 



&RM. VI. CHRIST AND BELIEVERS. 



10 



J> 



friendfhip to this, as to unite the oppoiite parts of a con; 
:radiction. But what Chrift has fuffered for his people 
is, in this refpect, no difadvantage to this friendihip ; 
tor, as has been juil now obferved, he has on the whole 
ioft nothing by it, but has been an infinite gainer. 
His humiliation and iufterings, even unto death, have 
been the occafion of his greater happinefs, and high 
exaltation. By this means, and in this way, he has 
been anointed with the oil of gladnefs above his fel- 
lows, and been made to drink of the river of God's 
pleafures : and this has been the occafion of his being 
made king of Zion, and raifed to the throne of the 
univerfe, invefted with all power in heaven and on 
earth, as the fole ruler in God's moral kingdom, and 
final judge of all. Becaufe he thus humbled himfelf, and 
became obedient unto death, even the death of the crofs, 
therefore God hath highly exalted him, and given him 
a name which is above every name. Ke is richly re- 
warded, more than ten thoufand fold, for all he expend- 
ed and fullered for the redemption of his people, and 
their redemption and falvation is the occafion of a high 
degree of happinefs and honour, which he could have 
obtained no other way. 

This does not indeed leffen their obligations to him, 
for what he has done and fuffered for them, in the leafl 
imaginable degree ; for they are every way as great as 
if he had been an infinite lofer by the means. But this 
is fuited to gratify and pleafe his benevolent friends to 
the higheft degree, and add a fweetnefs and joy to their 
friendihip, inexprefiible. The language of their friend- 
ly, benevolent hearts is, tc Let him be moft blefted for- 
ever : let him be exalted in the glory of his falvation, 
and have all the honours of the univerfe given to him." 
And when they fee him exalted, honoured and blefTed, 
as heir of the whole univerfe, and independent Lord and 
poffeilor of all things ; and that this is the confequence 
and reward of what he has done for the redemption of 
fmners, with what unbounded joy mull their hearts ex- 
pand ! while, with the moft fweet, ineffable delight, they 

joia 



IC»4 ~HK FRlrNDSKir BLT'VEEN SeRM. VL 

join their hearty Amen, and fay, " Worthy is the Lamb 
that was flam, was dead and is alive, and liveth forever 
more, to receive power, and riches, and wifdom, and 
ilrength, and honour, and glory, and blefiing. To him 
be glory and dominion forever and ever, Amen ! " This 
circumitaiice greatly adds to the happinefs of this friend- 
ship, and fpeads ineffable fweetnefs through the foul of 
the true Chriflian, when he is able to fay, " This is my 
beloved, and this is my friend*" 

1 6. All that Chrift requires of his friends is, to act 
the part of friends to him, and to maintain, cultivate 
and improve this frier* dfhip between him and them. 

This greatly recommends him as a friend, and is a hap- 
py circumftance of this friendfhip between him and his 
people. His condefcenfion, love and goodnefs to his 
friends, and the intimacy and unreferved familiarity to 
which he admits them, have been already particularly 
confidered. He does not take ft ate on himfelf fo as in 
any degree to keep them at a diflance ; nor does he im- 
pofe heavy burdens on them, and fubject them to hard, 
flavifh fervice, as the mafter does his fervants, in order 
to their enjoying his favour and friendfhip. No; he 
does not call them fervants, nor in any refpecl: treat them 
as fuch ; but he calls them Friends, and treats them ac- 
cording to this moil dear, foft and tender name* And 
all he expects and requires of them is, that they cleave to 
him as their friend, and as becomes his true friends, and 
in all refpects act up to this mod endeared and exalted 
character. In this regard the law of Chrift is nothing 
but a law of love and friendfhip, as nothing elfe is re- 
quired ; it is therefore called the perfect law of liberty. 
All that Chrift requires of his friends is, that they return 
love for love ; that they receive and cleave to him in all 
proper ways, as their Almighty, infinitely excellent, kind, 
bountiful and benevolent friend ; that they conftantly 
look to him, and truft in him, as fuch, for all they want; 
relying wholly on his friendfhip and goodnefs, and be- 
ing heartily willing, with all thankfulnefs, delight and 
joy, to be wholly and infinitely indebted to him for all 

things, 



SERM. VI. CHRIST AND BELIEVERS- I05 

things, as being in themfelves nothing but emptinefs, 
infufhciency, wretchednefs, guilt and deformity ; hear- 
tily acquiefcing in it that he ihould do the office of fuch 
a friend to them ; that they heartily love, efteem, ho- 
nour and rejoice in him, in this char after ;• live a life of 
nearnefs and intimacy with him, and follow him where- 
soever he goes ; and do all thofe ads of love and kind- 
nefs to him that become his friends, and by which they 
may properly exprefs and difcover their true and fuper- 
lative love and friendfhip to him. Thus he tells his dif- 
ciples that he required nothing of them but that in 
which they might exprefs and evidence their friendfhip 
to him. " Ye are my friends/' fays he, " if ye do what- 
foever I command you." 

What a fweet and delightful work then are all the 
friends of Chrift called to ! viz. to love the moil excel- 
lent, worthy, dear and kind friend, and cultivate the 
greateft intimacy and moil fweet friendfhip with him. 
In one word, he only requires them to be happy in him, 
in the nearefl and higheft enjoyment of him as their 
friend, in the exercife and gratification of an inclina- 
tion and affection, which gives the moil ravifhingly fweet 
and delightful enjoyment that in nature can be. Surely 
all the friends of Chrifl may fay from their own experi- 
ence, " His yoke is eafy, and his burden light. His com- 
mandments are not grievous, but perfectly delightful ; 
and in keeping them there is a great reward. The ways 
of wifdom are pleafantnefs, and all her paths are peace. 
We have rejoiced in the way of thy teftimonies, as much 
as in all riches." And now, O Chriftian, what does the 
Lord, thy all-fufficient friend and Redeemer, require of 
thee, but to fay, with joy unfpeakable and full of glory, 
This is my beloved, and this is my friend, and live an- 
fwerabie to fuch a high profeflion and chara&er ? 

17. Another advantage and peculiar happinefs of this 
friendfhip is, that the friends of Chrift havejufl as much 
evidence that He is their friend, as they have that they 
are friends to him ; and this evidence rifes, and is clear, 
in proportion to the degree of exercife of love and 
friendfhip to him. p *. 



$&J5 THE FRIENDSHIP BETWEEN SeRM. VL 

It has been obferved, that it is effential to true love and 
friendihip for any one to defire to be the object of his 
love, and to have him his friend, on whom he has let his 
affections. And the more fincere and ftrong our friend- 
ly affection and love to another is, the more do we defire 
to be the objects of his love and friendihip ; and the 
greater uneafinefs and pain will attend fufpicions of his 
love to us. As it is the fweeteft, happieft thing in the 
world, even the higheft enjoyment we can imagine, to 
be beloved, efpecially by thofe for whom we have an 
high eiteem, and a ftrong and moft friendly affection ; 
fo« perhaps, nothing is more difagreeable, or will give a 
more feniible, cutting pain, than to find ourfelves neglect- 
ed and quite caft off by fuch. And this is eminently true 
in the cafe before us. True friendihip to Chrift does 
render it above all things defirable to him that exercifes 
it, to be the object of Chrift Y love and favour. And to 
be call off by him 9 and be the object of his difpleafure 
and wrath, is to fuch an one, above any thing elfe, unde- 
iirable and dreadful. In this cafe, above any other, 
" Love is ftrong as deaths jealoufy is cruel as the grave : 
the coals thereof are coals of fire, even a moft vehement 
flame." 

This has often proved a great unhappinefs in human 
love and friendihip, efpecially that which takes place be- 
tween the fexes. Many a one has been moil cruelly tor* 
tured and undone by this. They have had a vehement 
affection and love for another, while they have found 
themfelves not beloved, but flighted and defpifed : this 
has proved to them an infupportable burden, fpread 
darknefs over all things under the fun* rendered them 
incapable of enjoying any thing, and made them weary 
of their own life ; and has often put an end to it by a 
lingering, cruel death. 

But the friends of Chrift are in this refpect moft hap- 
py. They can no further doubt of his love to them, 
than they queition their own love and friendihip to him. 
If they love him, and are his true friends, he is cer- 
tainly their friend. Yea, if they love him in fincerity, 

thougi 



SiiRM. VL CHRIST AND BELIEVERS^ $0$ 

though in never fo imperfect and low a degree, they 
are the objects of his love, and a friendfhip is begun be- 
tween Chrift and them which will continue forever.- 
For this Chrift has given his word to all his friends. 
He has laid, " I love them that love me ; and he that 
loveth me, I will love him, and will manifeft myfelf unto 
him. And him that cometh to me, I will in no wife 
call out." 

We want nothing then, in order to be allured that 
Chrift loves us with a ftrong and everlafting love, and 
is our unchangeable friend, but to know that we love 
him : or, in other words, we may be certain that 
Chrift loves us, fo far as we have good evidence that 
we fincerely defire and prize his iove and friendihip. 
And our evidence of this will be in proportion to the de- 
gree of our love to him, or the ftrength and conftancy 
of our affection and friendihip. This is true in all in- 
ftances of love and affection to any friend ; the evidence 
that we do love them, and are their friends, will be in 
proportion to the degree and conftancy of the exercife 
of our love and friendfhip to them, and the expreffion 
of it in all proper ways. This love always, evidences it- 
felf, and is attended with a confcioufnefs that it does ex- 
ift in our hearts, in proportion to the ftrength and con- 
ftancy of its exercife ; and we may love a friend to fnchf 
a degree, as to remove all doubt, yea, render us abfo- 
lutely allured that we do love him. 

So it is in this cafe ; if we doubt whether we are true 
friends of Jefus Chrift, it muft be becaufe we are not fo, 
or are fo in a very weak and low degree, and with great 
inconftancy, and there is much in our hearts and actions 
directly contrary to love and friendihip. And as this 
love rifes, and becomes more and more a conftant, vigo- 
rous exercife and flame in the heart, the Chriftian will 
have higher evidence and greater confidence that he is a 
friend to Chrift ; and confequently that Chrift is his 
friend. And nothing is wanting but a conftant, vigorous 
exercife of this love, in order to a conftant confcioufnefs 

and 



168 THB FRIENDSHIP BETWEEN SERM. VI. 

and prevailing affurance that this glorious perfon is our 
beloved, and confequently that he loves us, and is our 
friend. 

Thus we fee how happy this friendfhip is in this re- 
spect, by which it is diftinguifhed from all other friend- 
ihips whatfoever. Full provifion is made for the gra- 
tification of love to Chrift in all refpeets. In proportion 
as the Chriftian loves Chrift, he enjoys him, and his love 
and friendfhip is gratified and pleafed, in a fenfe and e 
dence of Chrift's love to him. So far as he prizes Chri: j 
love, and really delires to have him his friend, $smm 
true love to him, and has a fenfe and evidence that he 
does love him, juft fo far he has a fenfe and evidence 
that Chrift actually is his friend, and does love him ; fo 
that this defire is gratified and anfwered, and turned in- 
to a degree of fweet enjoyment, in proportion to the 
ftrength and conftancy of it. When the Chriftian there- 
fore can with confidence fay, " This is my beloved," he 
may with equal affurance add, " This is my friend." 
For thefe God has joined together : and nothing, nei- 
ther angels, nor principalities, nor powers, nor things 
prefent, nor things to come, nor height, nor depth, nor 
any other creature, fhall be ever able to feparate them. 

1 8. This friendfhip between Chrift and the believer 
%vill reconcile men to death, and fupport and comfort 
them under the death of others, their Chriftian friends. 

It tends to make death defirable and fweet. Friends 
have been fo united in this world, and had fuch a love 
for each other, that if one muft die, the other would 
choofe to die with him ; and fo the death of one has 
made death defirable to the other. But the friendfliip 
of which I am fpeaking has a much more powerful in- 
fluence this way, in many refpects. When a friend to 
Chrift, with his heart full of love to him, looks incc the 
grave, and confiders that there his deareft Lord and 
friend once lay, this will fweeten the grave to him, and 
make the thought of laying his head in the duft plea- 
fant, and he will be ready to fay, with one of his friends 
of old, " Let me die with him.'* Befides, friendfhip to 

Chrift 



SeRM. VI. CHRIST AND BELIEVERS. TO<J 

Chrift reconciles to death, and renders it defirable,' and 
the thought of it fweet, as it is the only way to the full 
enjoyment of Chrift, and a dwelling with him in his 
holy and glorious kingdom. The friend of Chrift 
ion^s to be delivered from all contrariety to him, as 
what is moft odious, and the greateft burden, and to 
get rid of all ignorance, and coldnefs, and indifference, 
towards him, and be turned into a perfect, pure flame 
of love to him ; to dwell in his prefence, and honour, 
praife and ferve him day and night : and when he fees 
death to be the only way to this, he is not only reconcil- 
ed to it, but is ready to long for it. And when he 
fees that his Almighty Friend has conquered death, and 
taken away the fting of it, with what courage and joy 
can he look it in the face ; while with him who was one 
of Chrift's great friends on earth feventeen hundred 
years ago, and is now with him in heaven, he deftres to 
depart and be with Chrift, which to him is far the 
beft of any thing he can conceive of or wifti for. 

Again, this friendihip with Chrift gives the beft rap- 
port under the death of dear Chriftian friends, and lays 
a foundation even for comfort in it. Herein it has the 
advantage of all other friendlhips. The more ftrongly 
they take place, the more is death dreaded \ becaufe this 
puts an utter end to the friendihip, and cuts off all hopes 
of ever feeing and enjoying one another again. It is in 
this view that St. Paul fpeaks of the forrow and mourn- 
ing of thofe that were no Chriftians, on the death of 
their dear friends, as thofe who have no hope. They are 
left quite difconfolate on the death of their friends, be- 
caufe they have no hope of ever feeing and enjoying 
them again. But Chriftians have no reafon to mourn 
fo. They may part with each other here with high 
hopes and full affurance of meeting again in a fliort time, 
and enjoying each other, to a much higher degree, and 
in a better manner, than ever they did before, in the 
prefence of Chrift, in his glorious kingdom. 

When our dear Chriftian friends are torn from our 
rond embraces, and we are deprived of their fweet 

company, 



116 THE FRIENDSHIP BETWEEN SeRM. IV* 

company, and know we {hall fee them no more on 
earth; the more we love Chrift, and the greater is our 
benevolence to them, the more comfort and joy ihall 
we have in the thought, that they have ceafed from iin, 
yea, from all their labours and troubles, and are gone to 
be with Chrift, our great and common friend, and en- 
joy the benefits of this friendfhip to an immenfely high- 
er degree than we can here ; that they will loon be re- 
ftored to us, with great advantage, and we lhall fee 
them in Chrift's kingdom, unfpeakably more loving and 
lovely than they were here ; and, in a much more no- 
ble and perfect friendihip, fhall reap the happy confe- 
quence, and all the advantages, of our acquaintance and 
friendfhip here, and be forever with the Lord, our 
glorious Friend and Redeemer. Surely Chriftians may 
well, under the iofs of their deareft friends, comfort one 
another with thefe words-, 

1 9. Chrift will bring his friends to the neareft en- 
joyment of himfelf, and communion with him, where 
they mail tafte the growing fweets of his love and 
friendfhip forever. 

This is one peculiar excellency and privilege of this 
friendfhip, and what crowns all, that, with all its fupe- 
rior excellence and fweetnefs, and with every other ad- 
vantage, and deiirable circumftance, it will never come 
to an end, but will continue, fiourifh and increafe for- 
ever. The many and great difadvantages and imper- 
fections that attend it in this fete fhall foon wholly 
ceafe ; and every thing defirable, and that can poffibly 
advance it, in any reipeci and degree, fhall take place, 
and that unfpeakably beyond the high-eft flights of the 
warmeft and brighteft imagination. This has been re- 
peatedly brought into view, and in feveral particulars 
thaj^ have been mentioned ; but it is fo important an 
article of this friendfhip, that it feems to deferve our 
more particular attention. 

This friendfhip is in this world very fweet, and ex- 
ceeds all others, both in its excellency and in the en- 
joyment it gives. But this is but a low beginning of 

fomething 



•SerM. VI. CHRIST AND BELIEVER'S." Vl * 

ibmething immenfely more exalted and happy ; and it 
is only preparatory to that which {hall be moft perfect 
and everlafting. This friendship, is exceeding imperfect 
in this ftate, has many interruptions and hindrances^ 
and is attended with numerous inconveniences, which 
often occaiion great pain and diftrefs, which is peculiar 
to the friends of Chrift, and is many times very keen., 
and even overwhelming. Their remaining degrees of 
unfriendlinefs and oppofttion of heart to Chrift, their 
blindnefs, Stupidity, ingratitude ; their great degree of 
alienation from Chrift, their unfruitfulnefs, and the ill 
returns they make to him, and their want of a ienfe of 
his love and favour, are a moil heavy burden to them* 
under which they often go mourning all the day long. 
For thefe things their fouls are bowed down, and greatly 
difquieted within them. And their love to Chrift, and 
concern for his intereft in the world, is often the occa- 
iion of great concern and trouble, while they live in 
fuch a wicked world as this, in the midft of a crooked 
and perverfe generation, where there are fo many* 
enemies to Chrift, and his caufe is in fo many ways op- 
pofed and run down, Thefe things often caufe them to- 
hang their har£s on the willows, in this ftrange land, 
and to lit down and weep when they remember Zion, 
and the intereft of their Friend and Redeemer ; and' 
rivers of water run down their eyes, becaufe men keep- 
not his law, but dishonour him. And the higher their 
love and friendship to Chrift rifes, the more affecting 
and painful will thefe things be to them ; like the dear 
friends of Chrift, the holy women who followed him 
weeping, when he went to the crofs, furrounded by 
an infulting crowd of cruel enemies. Their love to 
Chrift, their deareft friend, filled their hearts with the 
keeneft twinges of the moft cutting pain, which, as a 
dreadful fword, pierced their fouls through and through. 
But it is wifely and kindly ordered that this friend- 
ship fhould begin in fuch a ftate as this, and in thefe cir- 
cumftances ; and this will all turn to its great advantage 
in the uTue, and prepare the way for a higher enjoy- 
ment 



jt!2 THE FRIENDSHIP BETWEEN SerM. VI. 

rnent than if they had never taken place. Chrift, their 
great friend and patron, fuperintends, and is in this 
way difciplining them, and in the bed manner training 
them up for the near enjoyment of him in the moil 
perfect, ftate of friendfhip and happinefs. They are 
efpoufed to him, though they are in an enemy's coun- 
try ; and he is preparing them for the happy nuptials, 
when they {hail be brought into his prefence, and kind 
embraces, never to part again. And all their pain and 
forrow in this world, which they have fuffered on his 
account, and all they have done and fuffered for him, 
mall in the end ferve to increafe their enjoyment and 
happinefs, and be richly rewarded by him. 

He has deiired and prayed that they all may be where 
he is, that they may behold his glory, and enjoy him to 
the bell advantage, and in the highefl degree ; and he 
will never reft till he has brought them to this. He 
will bring them to {hare in his own honours and hap- 
pinefs, as fully as their enlarged capacities will admit. 
He will feat them at his own right hand ; yea, they mall 
fit down with him on his throne, and reign jointly with 
him, as the queen {hares in the dignity and honours of 
the prince her hufband. They mall drink with him of 
the river of his pleafures, and enjoy all that he has, 
even the whole of his boundlefs riches and moft exten- 
five kingdom. He will bring forth all his hidden trea- 
fures for them, and open his heart to them in the fulleft 
manner and without any refer ve. He will make them 
perfectly like himfelf, and put his own beauty and glory 
upon them, and bring them to a high and perfect relifh 
for his beauty, and put them, in all refpecls, and every 
way, under the belt advantage to love and enjoy him 
forever. This mall perfed this friendfhip, which will 
be increafing in unknown, inconceivable heights for- 
ever and ever. 

Thus they mall be fatisned, perfectly fatisfied, and 
inconceivably happy, when they {hall awake in his iike- 
nefs, and {land complete before him, the beloved of 
their fouls, in whofe prefence is fulneTs of joy, ar.d at 

whofe 



SERM. VI. CHklSf AND BELIEVERS. II3 

whofe right hand are pleafures forever more. Then it 
\vili be faid concerning every one of the true friends of 
Chrift, " Thefe are they which came out of great tribu- 
lation, and have warned their robes, and made them 
white in the blood of the Lamb. Therefore are they 
before the throne of God, and ferve him day and night 
in his temple : and He that iitteth on the throne {hall 
dwell among them. They {hall hunger no more, neither 
thirft any more* neither mall the fun light on them, nor 
any heat. For the Lamb, which is in the midft of the 
throne, {hall feed them, and {hall lead them unto living 
fountains of waters : and God {hall wipe away all tears 
from their eyes." Then mall Chrift appear, in all his 
fulnefs and glory, as the head of his church, and, in the 
higheft and moft emphatical fenfe, fay, " I am come in- 
to my garden, my {liter, my fpoufe. Eat, O friends, 
drink* vea, drink abundantlvv" Then the arirels will 
tune their notes higher than ever, and fay, with a voice 
like the voice of many waters, and as the voice of 
mighty thunderings, Ci Let us be glad and rejoice, and 
give honour to Him, the glorious friend and bridegroom 
of the redeemed ; for the marriage of the Lamb is come, 
and his wife hath made herfelf ready." 

The friends of Chrift now little think what they are 
coming to, and what will be the kTue of thefe exercifcs 
they now have. They have already feen and enjoyed 
what others never have ; for Chrift in his fuperlative 
glory and excellence has been manifefted unto them : 
but they {hall fee greater things than thefe. And the 
words which Chrift fpoke to one of his difciples when 
he was on earth, are applicable to all of them : " What 
I do thou knoweit not now, but thou mall know here- 
after." " Beloved, now we are the fons of God, the 
friends of Chrift ; and it doth not yet appear what we 
{hall be : but we know that, when he {hall appear, we 
faall be like him - y for we mail fee him as he is." 

Q 

SERMON 



Sermon vn. 



On Chriftian Friendlliip. 



Cant. v. 1 6. This is my beloved, and this is my friend. 

Application. 

I. r | ^HIS fubjecl as it has been coniidered affords great 
I evidence of the truth and divinity of Chriftianity* 
and of all the great and leading doctrines ; and at the 
fame time mows how the Chriftian, though not learned, 
or of great natural capacity, is affured that it is a revela- 
tion from the only true God, and will give eternal life 
and happinefs to all who cordially embrace it. 

If the gofpel is formed and tinted to give thofe who 
embrace it the higheft and moil refined and noble enjoy- 
ment, which is the beginning of moil complete and 
endlefs happinefs ; if, fo far as it has its proper and 
genuine influence on the hearts and lives of men, it 
Spreads, happinefs through fociety, and forms all to a 
happy union, by which they promote, enjoy and rejoice 
in the welfare of each other ; and brings them into a 
friendihip, which is in the nature of it perfect, having 
.nothing undelirable, and nothing .wanting to render it 
the. moil excellent, noble and durable love and friendihip 
that can be imagined ; then it muil be divine, a revela- 
tion from heaven, the production of Infinite Wifdom 
and Goodnefs. But that all this is true, has been made 
.ibudantly evident, by the very imperfect representation 
in the preceding dilcouries. And it is fufliciently fup- 
ported by the fcripture itfelf, by impartial reafon, and 
by abundant experience. 

This icheme of friendihip and happinefs for man never 
would have been thought of by any one of the human 
race, had it not been revealed from heaven. Hence it 

is 



~S£RM. VII. 'APPLICATION. ' II5 

• is made certain that no other fcheme of religion, but 
that revealed in the Bible, is true, or can make men hap- 
py by embracing it ; and that all other methods to ob- 
tain happinefs, of which there are many devifed by the 
wit and learning of the moft fagacious among men, are 
mere delufions, and never will or can obtain it. For 
when the world by their wifdom knew not God, or the 
way to true happinefs, it pleafed God, by the foolifhnefs 
of preaching, to fave, and make completely and eternally 
happy, all them who believe. 

But the unbeliever will fay, "I .do not pretend tG under- 
ftand the fcriptures ; but I am certain that my reafon and 
experience dictate that there is no happinefs in attend- 
ing to the Bible, but very much the contrary. And the 
Ibread of Chriftianity in the world has been far from 
making mankind more happy than they were without 
it. It has been the occafion of unfpeakable calamity. 
And even prof effing Chriftians, inftead of being united 
by it in love and friendfnip, have been the greateft ene- 
mies to each other, and deftroyed one another in the 
moft cruel manner." 

Anfwer. That fuch have received no happinefs by 
the attention they have paid to the Bible, is not an ar- 
gument of the leaft weight that it is not to be found 
there. Men may ccme to the Bible with a ftrong and 
prevailing difpofition and tafte of mind or heart which 
does not relifti that in which true happinefs confifts ; 
but is highly difgufted and difpleafed with it. With 
this vitiated tafte they reliih and feek after happinefs, 
where it cannot be found, being wholly blind to thefe 
fpiritual, noble objects and truths, in the knowledge and 
enjoyment of which there is the higheft happinefs. And 
fuch a wrong tafte and difpofition tends to bias their 
underftanding and reafon, fo as to render it partial, and 
incline to fpeculative error. It is therefore to impartial 
reafon that we appeal. 

, This blindnefs, which confifts in a wrong tafte . and 
difpofition of mind, the fcripture fpeaks of as common 
to all men in their natural liate t and when it fo com- 
monly 



1 1 6 APPLICATION Serm. VIU 

monly takes place, it is a confirmation of the truth of 
the fcripture : " The natural man receiveth not the 
things of the Spirit of God ; for they are foolifhnefs 
unto, him ; neither can he know them, hecaufe they are 
ipiritually difcerned.'* 

As to the effeel which Chriftianity has had in the 
world, it is acknowledged that where it has been per- 
verted and abufed, it has been the occafion of much 
evil. The beft things are capable of abufe, and of being 
made the occafion of great mifery. But this is no ar- 
gument againft their excellency, and tendency to the 
greatefl good, when improved according to their nature. 
hi order to be under advantages to determine this ques- 
tion, we muil fludy the Bible, and learn what are the 
doclrines and precepts contained in it. Every one who 
with impartiality and a right or good tafle does this, fees 
what Chriflianity is, and knows that in conformity to 
it, the greater! peace, love and friendihip, and the moft 
pure and noble happinefs, is to be enjoyed ; though an 
abufe of it may be attended with the worft confequences. 

This brings into view the other part of the inference 
we are confidering, viz. that the true Chriftian has a eon- 
ilant evidence in his own mind that Chriflianity is from 
heaven, and will give complete and eternal life and hap- 
pinefs to all who embrace it. They have found and 
tailed this happinefs, con filling in Chriflian friendfhip to 
Chrift and to all who appear to bear his image, and 
know that nothing is wanting in order to their com- 
plete felicity forever, but to have this friendfhip perfect- 
ed, and attended with every circumflanee favourable to 
it. They are fure this fcheme is from heaven, and has 
a divine (lamp upon it, as it is as much beyond man to 
form it, as to create the world. They may not be able 
to produce all which is called the external evidence of the 
truth of Chriitianity, or to anfwer all the fubtle cavils 
and objections and witty feoffs of infidels, but are able to 
fay, with the primitive Chriftians, " We know that the 
Son of God has come, and hath given us an underiland- 
ing that we may know him that is true. This is the 

true 



SSRM. VII. APPLICATION* 1 1 J 

true God, and eternal life." And they are wltnefles to 
the truth declared by their beloved Lord and Saviour : 
"-This is eternal life, that they might know thee the 
only true God, and Jefus Chrift whom thou haft fent." 
They have found the treafure hid in a field, the pearl of 
great price. They have found all they want to make 
them eternally happy ; and cheerfully forfake and give 
up every thing elfe, and renounce all hopes or defires of 
any other happmefs, for the fake of thefe. 

II. How happy are the true friends of Chrift ! They 
have a degree of fweet enjoyment and happinefs now, 
which ftrangers intermeddle not with, in love and 
union of heart to Chrift and their fellow faints. They 
tafte the fweets of Chriftian friendship, in comparifon 
with which all other enjoyments are low, infipid and 
worthlefs. They fee fuch fuperlative, raviihing beauty 
and excellence in their moil beloved friend, that they are 
become infenfible and dead to all thofe objects which glit- 
ter in the eyes of the world, and charm their hearts, by 
which they are hurried on in the purfuit of them with 
the greateft eager nefs. They have a friend of fuch ex- 
cellence and worth, that it will take an eternity to tell 
what he is, and make a full difplay of his fuiiiciency and 
perfection. What though their portion in this world 
Is mean, and their lot hard ; it is ordered by their kind, 
wife friend for their beft good. What though they 
may be overlooked,, yea, defpifed, by men, and are 
counted the offscouring of all things ; their names 
are enrolled in the mcft honourable place in heaven $ 
they are engraven on the breaft of Him who is at the 
head of the univerfe, who is their Almighty and ever- 
lafting friend, and will" confefs their mmes before the 
congregated univerfe. Their life is hid with Chriih 
in God : and when Chrift their friend, who is their 
life, mall appear, then mall they alfo appear with him 
in glory. Though they are inconceivably unworthy, 
guilty, defpicable and ilhdeferving in themfelves, yet 
their friend to whom they are united has dignity -and 
worthinels enough to recommend to the higheft ho- 
nours 



Il8 APPLICATION. ..SeRM. VII. 

nours and happinefs. Becaufe they love him, and have 
united thernf elves to him, as their friend and patron, 
the great Father of the univerfe loves them, and is dif- 
pofed to beftow on them all imaginable favours and ho- 
nours ; and all the angels delight in them, and join ta 
ierve and honour them. By virtue of their union to and 
intereft in this friend and patron, they are counted worthy 
of immenfely higher honours and happinefs than their 
moil perfect and longefl continued holinefs could have en- 
titled them to. The low, guilty and wretched ftate into 
which they are fallen by fin, fhall on the w T hole be no 
difadvantage to them, but infinitely to the contrary. 
All this evil ihall be turned into the greateft good to 
them. From this infinite depth of guilt and wo, in 
which they are funk infinitely below the reach of any 
finite arm, they mail be raifed to the top of the creation, 
and be made the higheil and happieft of all, next to the 
mod bleffed and glorious perfonage to whom they are 
united, and bear the moft near and honourable relation. 
With him they fhall dwell forever, and be admitted to 
as great intimacy and familiarity as if he was their equal, 
and immenfely more, even as great as they can poilibly 
defire— fhall conflantly have all the tokens and expref- 
iions of his love they can wifh for, and enjoy* a dear and 
fweet friendfhip with him, without interruption, which, 
ihall exceed every thing of the kind beyond conception, 
and will grow more and more fweet and tranfporting. 
through boundiefs duration, eternal ages. In that world 
of love, where all ihall fwim in this river, this bound- 
iefs ocean of facred pleafure and delight, they ihall have 
the fweeteft, the cream of all ; as the firft-born, they fhail 
inherit a double portion foreve'r.— — But I mull Hop y 
the theme is boundiefs. 

Am I fpeaking to any of the friends of jefus Chrift, 
who love him in fincerity, and as chafle virgins are ef~ 
poufed to him ? Hail, ye bleffed of the Lord ! Ye are 
greatly beloved by him, and nothing fhall be able to fe- 
parate you from his love. All things are working to- 
gether for your good* Jt'fus, the beloved of your 

fouls, 



SERM. VII. APPLICATION. 119 

fouls, is at the head of the univerfe, and is the appoint- 
ed judge of all. Lift up your heads, and rejoice, for 
your redemption draweth nigh. You fhall foon fee him 
at the head of his moil glorious kingdom, with all his 
enemies under his feet. He will completely fulfil ail the 
good pleafure of his goodnefs toward you. All things 
are for your fakes, that his abundant grace might, 
through the thankfgiving of many, redound to the 
glory of God. Be entreated then not to faint, but lift 
up the hands that hang down, and the feeble knees. 
Let us not ceafe to pray for one another, and for ail the 
faints, that the God of our Lord Jefus Chrift, the Fa- 
ther of Glory, may give unto us more of the fpirit of 
wifdom and revelation in the knowledge of him ; the 
eyes of our underftanding being enlightened ; that we 
may know what is the hope of his calling, and what 
the riches of the glory of his inheritance, which he has 
provided for all the faints. 

III. But who are thefe moil happy perfcns, the true 
friends of Jefus Chrift ? Many are doubtlefs deceiving 
themfelves in this important point. They are profef- 
fing great love to Jefus Chrift, and are confident that 
lie is their friend, while indeed they know him not, and 
are real enemies to his true character ; and will be 
found at laft the workers of iniquity, of whom he will 
be aftiamed, and reject them, as thofe whom he never 
knew. There may be others who, though they are his 
real friends, are often calling their love and friendihip 
to Chrift in queftion, and ready fometimes even to con- 
clude againft themfelves. It may therefore be worth 
while to attend to this queftion a little, to which the 
fubject we are upon naturally leads us. 

Doubtlefs many readers have had this ferious and 
important queftion in view, through the whole of the 
preceding difcourfes. And while we have attended to 
the nature, peculiar circumftances and exercifes of this 
friendihip, much has been faid to give light in this mat- 
ter, and ailift perfons in determining whether they are 
in any degree acquainted with this divine friendihip, or 

not. 



ISO application. Serm, VIL- 

BOt. But. for tile further affiftancc of thofe who are fe~ 
rioufly inquiring whether they are true friends to 
Chriit, or not ; that the truly fmcere may be encourag- 
ed and comforted, and the prefumptuous felf-deceiver 
may be detected and convinced ; it may be worth while 
to attend to the following particular s 3 which this fub- 
ject naturally brings into view. 

i. True friendfhip to jefus Chrlfl is hot grounded 
on, and does not originate from, a conviction and be- 
lief that he loves them and is their friend. 

This has been apparent in the whole defcription that 
has been given of this love and friendfhip ; and is moil- 
evident from the reafon and nature of things. Where 
one loves, and is a friend to, another, only becaufe he is 
perfuaded that the other loves him, there is no real be- 
nevolence, efteem, complacency or true friendfhip in the 
cafe. It is nothing but felf love, called out to exercife 
in this particular way, in which there is not a fpark of 
true friendfhip ; but is a principle moil directly oppoiite 
to it of any in nature. The man is a friend to himfelf, 
he is wholly bound up in his own private intereft, and 
values and feeks nothing elfe, and takes no complacency 
and delight in any thing elfe, in no perfon or thing* 
any further than, in his view, it is friendly to him, or 
tends fome way to promote his intereft ; or that which 
he looks upon fo. Such an one, continuing fo> is not 
capable of true friendfhip, to which difmtereft ed benevo- 
lence is effentiah This is fo plain a dictate of the com- 
mon fenfe and feeling of mankind, that it cannot be 
difputed. If the affection and friendfhip of any one to 
us is evidently wholly grounded in the kindnefs he has 
received from us, and our friendfhip towards him ; and 
all his affection and regard is excited and kept up by 
this confideration only ; fo that if we mould leave off t$ 
iliew kindnefs to him, or he fhould fuppofe that we 
were not his friends, all his affection and friendfhip 
would immediately ceafe.; if this was evidently all the 
friendfhip he has for us, we cannot help looking on fuch 
an one not to be our true friend. Such fort*of friend- 
fhip 



SERM. VII. APPLICATION. tt^t 

£hip as this may take place between perfons who have 
not the leaft degree of true benevolence, and who are 
real enemies to each other's true character. And all 
mankind have joined to pronounce it a worthlefs thing, 
and not worthy the name of true friendfhip. And it 
is as diftant from true rriendfKip, and as worthlefs, 
when exercifed towards Jefus Chrift, as if it was exercif- 
ed towards us. Yet many are here deceiving them- 
felves, and offering that to Chrift for his acceptance, 
which if we mould offer to any of our fellow men, 
they would defpiie and abhor it. 

But the "true friends of Chrift have had their affection 
and love to him excited, and they have commenced his 
true friends, from a view of his true character, exhibit- 
ed in divine revelation, eintirely ndependent of the con- 
fideration of his loving and being a friend to them, 
"When his character was once opened to their view, and 
they faw what manner of perfori he was, they were 
pleafed and charmed with him, and their hearts became 
friendly to him in a moment. They did not, neither 
could they, ftay till they knew he was their friend, and 
loved them, before they commenced his friends, and 
gave their hearts to him. No ; they could not but love 
him, whether he loved them or no. That this is always 
true of the real friends of Chrift, is evident to a de- 
monftration, not only from what has been juft now ob- 
ferved of the nature of true friendihip, there being no* 
other fuch, but that which is founded in a diiinterefted 
love and affection ; but from this plain and infallible 
truth, viz. that we can have no evidence that Chrift 
is our friend, and loves us, until it is evident that we 
are his friends. There is no other poiiible way for any 
perfon to know, or have the leaft ground to think, that 
Chrift is his friend, but by firft becoming a friend to 
him. If therefore he waits, and neglects to become 
friendly to Chrift, till he has fome evidence that Chrift 
is more a friend to him than to every other perfon, he 
never will be a friend to him. We are therefore cer- 
tain, that if there are any friends' to Chrift in this world,, 
R they 



122 APPLICATION. SeRM. VIL 

they became fo antecedent to any evidence which they 
had that Chrift was their friend, and loved them : for 
it is impoffible they mould have any fuch evidence an- 
tecedent to their love to him, and as the ground and 
ipring of it ; this evidence being always confequent on 
our love to Chrift, and never before it. Chrift fays, 
" He that loveth me, I will love him ; or, I will love 
them that love me." Here we fee Chrift's love and 
friendihip is grounded on a performs love to him, and 
Is the confequence of it ; therefore the latter cannot be 
the confequence of the former, and grounded on that. 
And here Chrift promifes his love and friendihip to 
tlieili who love him ; therefore, according to this pro- 
mife, our love to him is the only evidence that he is our 
friend. And there is not one promife in the Bible, of 
Chrift's fpecial love and friendihip to any one, unlefs 
he has that character which implies true love to Chrift : 
or, they who are not true friends to Chrift have no pro- 
mife made to them of Chrift's fpecial love and favour ; 
therefore can have no degree of evidence of it, while 
they continue fuch. They therefore who think they 
have had any token or evidence of Chrift's fpecial love 
to them, antecedent to their loving him, or before they 
become his friends, are moft certainly deluded. And 
they whofe friendihip to Chrift is built on fuch a fup- 
pofition, and has originated wholly from the belief that 
he was their fpecial friend, are founding all their friend- 
ihip on a grofs delufion, and are indeed no true friends 
to Chrift, and need nothing but to fee the truth, in or- 
der to know they are not. And they who will not love 
Chrift, and become friends to him, till they firft know, 
or believe on good evidence, that he is their fpecial 
friend, will never be his friends in this world ; there- 
fore will certainly remain his enemies to ail eternity. 

The true friends of Chrift love him for what he is in 
himfelf ; and all their friendihip to him conflfts original- 
ly and fundamentally in this. He has worthinels and 
excellency, beauty and charms enough in his perfon and 
character to win the heart of any one who has the leaft: 

degree 



Serm. VIL application 12 







degree of true difcerning, and right tafte and difpofi- 
tion. If perfons have no degree of fuch tafte and dif- 
cerning, all the pofiible manifeftation s and teftimonies 
of Chrift's fpecial love to them would not beget the 
leaft fpark of fuch a difpofition ; fo would not produce 
the leaft degree of true friendfhip : therefore would do 
no manner of good to fuch an one, but hurt ; as it 
would be the occafion of the exercife of the wicked nefs 
and lulls of his heart, and leave him really a more con- 
firmed enemy to Chrift than he was before. But if 
perfons have any degree of right tafte and difcerning 
implanted in their hearts (which is always done in re- 
generation) they will love and be charmed with the 
beauty and excellence of Chrift's character, and com- 
mence his true friends immediately, before they ^chow, 
or have the kaft evidence, that he is their friend, or 
has any fpecial love to them. And it is in confequence 
of their thus loving and cleaving to him, that he mani- 
fefts himfelf to them as their fpecial Friend and Re- 
deemer. And this manifeftation is made by the medium 
of their love to him, which, as has been before obferved, 
is in all cafes the only evidence that any perfon can have 
that Chrift is indeed his friend* Chrift himfelf has on 
defign ftated this matter as plain as words can make it. 
He fays, " He that loveth. me, I will love him, and will 
manifeft myfelf unto him.'* 

It is granted that the manifeftation and evidence of 
Chrift's fpecial love to his true friends will greatly in- 
creafe their love to him ; and therefore, in a fenfe and 
degree, they love him becaufe he firft loved them ; or, 
his love to them, manifefted in the way juft mentioned, 
does render him more dear to them, and greatly increafe 
and fweeten their love and friendfhip for him. But if 
they had no antecedent love to him, grounded upon 
what he is in himfelf, fuch manifeftation would not be 
the occafion of any true love, as has been obferved. 
When therefore a fenfe and manifeftation of Chrift's 
love to them is faid to be the occasion of their love to 
him, it is fuppofed that they were already, and antece- 
dent 



%14 amplication. Serm. VII. 

dent to this, his true friends. The more true love and 
friendihip we have for any one, grounded on the true 
worth and excellence of his character, the more pleafing 
will it be to us to be beloved by him, and the more will 
it increafe our love and friendihip. 

The view of this matter which we have now had is 
Sufficient to demonftrate, to every coniiderate, unpreju- 
diced perfon, that thofe remarkable words of the apoftle 
John, We love him, becaufe he first loved us, cannot mean 
that our love to Chrift originates from a belief and fenfe 
of his love to us, as the proper caufe and reafon of it, fo 
that men never love him in any other view, or on any 
other account, and our love to him is in proportion to 
the evidence and manifeftation of his love to us, fo 
thatAvhen this evidence ceafes, and we call in queftion 
Lis love to us, our love to him ceafes, and again rifes 
in proportion to our belief and afturance that he is our 
friend. This is the meaning that many have put on 
them, and earneftly contended for. But what has been 
faid is fufficient to ihew that they herein contend for a 
love and friendihip to Chrift which is not true friend- 
ihip, but is perfectly felfifh and mercenary, fo cannot be 
that in which true Chriftianity coniifts. The worft of 
men will love thofe that love them, without any altera- 
tion in their moral character at all. Such a love is no 
virtue, but rather a vice, as it is only the exercife of 
their lufts. And thefe fame men will love Chrift, if they 
can be perfuaded to believe that Chrift loves them, and 
yet be as deftitute of true religion, and as vicious, as 
ever. And whoever is a friend to Chrift only in this 
view, and on this account, has no true religion, and is 
at bottom a real enemy to Chrift. The meaning or 
thefe words then, " We love him becaufe hejirji loved 
us," muft be, that God's love and benevolence to us is 
the ground and reafon of our ever being brought to 
love him, as we never fhduld have been brought to fuch 
a temper and difpofition, but have continued his ene- 
mies, had he not, from his eternal, electing love, given 
us a new heart, a heart to love him ; fo that, in this. 

fenfe, 



S&RMi VII. APPLICATION. $2J 

ienfe, his love to us, which isflrft, even from eternity ± 
is the caufe of our love to him. This is a certain truth, 
and thefe words are as well adapted to exprefs it as any 
that can be thought of. Our Saviour, fpeaking of the 
fame thing, viz. the love and friendfhip between his 
difciples and himfelf, expreffes it in different words. 
He fays to them, " Ye have not chofen me, but I have 
chofen you ;"• L e. my previous choice of you to be my 
difciples and friends has been the reafon of your becom- 
ing my friends and followers, as you never would have 
become my friends, had I not brought it about : fo you 
now love me, and are become my friends, becaufe \firjl 
loved you, looked you up, and called you by my in- 
fluences and grace. What the Apoflle plainly means to 
aflert here is, that in the work of redemption, in which 
a reconciliation is brought about between God and 
man, and a mutual love and friendfhip takes place, God 
is the frrft mover, and not man. This is the theme he 
is upon, as appears by the tenth verfe : " Herein is 
love, not that we loved God, but that he loved us, and 
fent his Son to be a propitiation for our fins." God is 
iirft in his love to man, by which he has provided a Me- 
diator ; and then, by his motion and influences, brings 
men to love him. And thus we are brought into this 
friendfhip, and love God and the Saviour, not as nrlt 
moving in the affair ourfelves, but becaufe God firfi 
loved us. The devil knew that fuch a felfijh religion 
is not true religion, but is an argument that a man is 
really a wicked man, and an enemy to God ; therefore 
he faid, in order to fet Job in a bad light, and infinuate, 
that the character God gave of him, as an upright man y 
did not belong to him ; " Doth Job ferve God for 
nought ?" &c : q. d. " job is wholly feififh and mercena- 
ry in what he does, and has no true refpecl and love to 
God, nor is really his friend : for all the love and fer- 
vice he renders to God is grounded on God's love and 
kindnefs to him, and the good he gets by it. There- 
fore only take away thefe tokens of love and goodnefs, 
and his love will wholly ceafe, and he will turn an 

enemy 



126 APPLICATION. SERM. VIL 

enemy to God." And God implicitly grants, that if 
this was the cafe with Job, he was not worthy the 
character he had given him ; therefore proceeds to put 
this matter to the trial. Wo to the perfon whofe love 
and friendship to Chrift is built on no better founda- 
tion than this. When the trial comes, he will be found 
wanting, even juft fuch an one as the devil would have 
liim be ; a real and confirmed enemy to Jefus Chrift. 

Let every one, then, who is inquiring whether he is 
a, true friend to Chrift, or not, fee to it that he does 
not deceive himfelf here, while all his love and affection 
is only a felfijh thing, arifing wholly from a thought 
and belief that Chrift is his friend, and not confifting in 
any true fenfe of his worthinefs, fuperlative excellence 
and beauty. The true friends to Chrift love and ef- 
teem him, are pleafed with his perfon and character, 
and are friendly and benevolent to him, rejoicing in 
his honour and happinefs, independent of his love to 
them ; and therefore if he ihould caft them off forever, 
and their character continue the fame, this would not 
deftroy their love to him ; but they would, notwith- 
ftanding this, continue his hearty friends, even under 
the higheft tokens of his difpleafure ; could he do this 
confiftent with his true character. 

2. The true friends of Chrift are fubmiflive and 
obedient to him. 

There is no true principle of obedience but love ; and 
^uft fo far as this takes place, there is a fpirit of obedi- 
ence. So far as one is a true friend to another, he is 
devoted to his fervice, and is at his beck, efpecially if 
he is his fuperior, arid has a right to dictate and com- 
mand. And with what freedom and pleafure do wc' 
ftrive to ferve and pleafe our dear friends ! This is no 
talk, but a privilege. What influence then will true 
love and friendlhip to Chrift have in this refpeel: ! with 
what fweet delight do they devote themfelves to Him, 
looking on his fervice as the greateft privilege and hap- 
pinefs that they can conceive of! They long to be all 
fubmiftion and obedience to him, from a fenfe of the- 

fweetnefe 



SERM. VII. APPLICATION. flj 

fweetnefs and pleafure of it. As foon as they become 
friends to him, they are reconciled to and pleafed with 
all his inftitutions, commands and ways. They efteem 
all his precepts concerning all things to be perfectly right. 
They will meditate on his precepts, and have refped to 
all his ways. Yea, they will delight themfelves in his 
ftatutes, and rejoice in the way of his teftimonies, more 
then in all riches. They well underftand the Pfalmift 
when he fays, " I opened my mouth, and panted, for I 
longed for thy commandments." They are not difpo- 
fed to pick and choofe for themfelves, but are ready to 
fign a blank, and fay, " Lord what wilt thou have me to 
do ?" With this difpofition they read God's word, de- 
fir ing to find what is that good and perfect and accep- 
table will of Chrift. They are not offended at the crofs, 
or feared at the profpect of fufferings for their dear 
Lord and Mafter ; but are ready to look upon this as a 
great privilege and happinefs. All this is the natural and 
even necefiary attendant of true friendfhip to Chrift. 
This our dear Lord has exprefTed repeatedly in the ftrong- 
eft terms. His words are, " He that hath my com- 
mandments and keepeth them, he it is that loveth me, 
If a man love me, he will keep my words. Ye are my 
friends, if ye do whatfoever I command you." 

There are many profeffed friends of Chrift who are 
found wanting, yea, effentially defective, when tried by 
this plain, infallible rule, which is moft infilled on of any 
in the word of God, as the beft rule of trial. They 
have, it may be, at times had fome uncommon motions 
and affections of foul, as they fondly think, towards 
Chrift : and in thefe they reft as a lure evidence that 
they are become friends to him. But what is the fruit 
in their life and converfation ? Why, it may be truly 
faid of them, they profefs great love and friendfhip to 
Chrift, but in works they difhonour and deny him. 
They call him Lord and Mafter, but do not the things 
that he fays : therefore we may be fare they are not his 
friends ; that ail their affeclion, love and joy, however 
high it rifes, is of a fpurious kind, and has' nothing of 
the nature of true love t© Chrift, * , 



-J 2 8 APPLICATION SfcRM. VIII* 

Look -well to yourfelves In this point, my friends. 
Flatter not yourfelves that you are friends to Chrift, 
vtnlefs you are wholly devoted to his fervice, and are, 
with great exactnefs and confcientious care, labour and 
watchfulnefs, attending upon whatfoever he has com- 
manded, and avoiding all that he has forbidden, in 
thought, word and deed : at the fame time not counting 
this a talk, but a privilege, from which you never de- 
fire to be Teleafed. 






$erttum viil 



On Chriftian Friendfhip. 



'- - 



Cant. y. 16. This is my beloved, and this is my friend. 

3. TF PERSONS are the true friends of Chrift, their 
_£ obligations to him appear exceeding great to 
them. 

It is the nature of true friendfhip to operate thus. 
This above all things tends to make perfons fenfible of 
the obligations they are under to their friend, and to be 
ready, and even delight, to acknowledge them. The 
more we efteem and love any one, the greater does his 
kindriefs to us appear, and the more are we affected 
: with it, and, confequently, the more fenfible mail we be 
of the obligations we are under to him ; and the more 
ftiall we be pleafed and delighted in. being thus obliged. 

This takes place in the friendfhip we are now confi- 
clering, to a degree beyond any parallel. No obligations 
in the univerfe are fo great as thofe of Chrift' s friends 
and fervants to him. They are enhanced to an amaz- 
ing degree, and become infinite every way. They are 
enough to fill the foul with wonder and aftonifhrnent, 

and 



&ERM. VIIL APPLICATION. Z29 

and fwallow up all thought. And his friends are not 
without a fenfe of this. They feel themfelves bound to 
Chrift by the ftrongeft ties, which are beyond all expref- 
iion. He has bought them by his own precious blood, 
and what obligations do they acknowledge themfelves 
to be under, to be wholly and forever devoted to him, 
with the utmoft ftrength of their hearts ! 

If you are the friends of Chrift, this has been often a 
very affecting theme to you. You have felt and ac- 
kowledged your obligations to Chrift, with an ardour of 
foul inexprellible, and with a great degree of fweetnefs 
and delight. And you have faid, many a time, " What 
fhall I render to the Lord and Saviour for all his bene- 
fits ?" And you have found you had no returns to make 
anfwerable to the immenfe obligations you "are under to 
him. -This leads to obferve, 

4. The friends of Chrift never think they have done 
enough for him, but always, in their own view, come 
vaftly fhort of what they owe to him. 

This is always the attendant of true friendfhip among 
men, efpecially where one is a great friend to another 
who is much his fuperior every way, and to whom he 
is under great and peculiar obligations. He is not afraid 
of doing too much for his friend ; but always comes 
fhort of what he would be glad to do, being ready to 
purpofe and do more than he does. And he is not apt 
to magnify what he has done, and think he does a great 
deal, as he does it with fo much pleafure, and his obliga- 
tions appear fo great ; but he is difpofed to think it lit- 
tle, or even nothing ; and if his friend appears to take 
great notice of it, he is ready to wonder at it, and think 
he greatly magnifies it. He thinks he is to blame that 
he has done no more, and is uneafy with himfelf on 
this account, and wonders that fuch notice fhould be 
taken of what he has done. 

But in the cafe before us, this takes place in a higher 

degree than in any other \ as the Chriftian's friend is 

fo much more worthy and excellent than any other, 

and he is under fo much greater obligations to him, and 

S his 



13P. APPLICATION. SERM. VIIL 

his defects and fhort comings are fo much greater and 
more aggravated than in any other cafe. All the Chris- 
tian does, and renders to Chrift, finks into nothing, in 
his view, and he looks upon it as amazing condefcenfion 
in Chrift to take any notice of it, or accept it. He can 
heartily and feelingly efpoufe the language of a certain 
great friend of Chrift, who was once in our world, but is 
now in heaven with him : " What I would, that I do not ; 
and what I would not, that I do." I am infinitely in 
debt to my glorious friend, but pay nothing. All my re- 
turns I make to him are fo little, and fo much below 
the obligations I am under, that they are altogether un- 
worthy his notice. O that I could give away to him 
my whole felf forever in one pure, conftant, ardent flame 
of love. And even this would be fo little, worthlefs a 
gift, that it is great grace and condefcenfion in him to 
accept it. If I was called to the greateft fufferings in 
his caufe, and to lay down my life for him, this I fhould 
count the greateft privilege; but how little would this 
be towards paying the debt I owe ! how little compared 
with what he has done for me ! 

There are many profefled Chriftians, who naturally 
think they do a great deal for Chrift, and that he is much 
in debt to them for it \ while they are really doing little 
compared with what many others do. And the very 
reafon why they have fo high an opinion of what they 
do is, becaufe they count Chrift's fervice hard, and at 
bottom have no true love to him. But the true friends 
of Chrift, from the great love they have to him, are 
difpofed to look upon all they can do or fuffer for him 
as little or nothing. 

5. The friends of Chrift are ready to efpoufe his 
caufe at all times, let it coll them what it will. 

This is the nature of true friendfliip ; it will lead per- 
fons always to appear on the fide of their friend, to 
efpoufe his caufe, and promote his intereft. Solomon 
obferves, that a friend loveth at all times. This is ap- 
plicable to the cafe before us : a true friend of Chrift 
loveth at all times, is ready to Hand up in his caufe, and 

efpoufe 



S£RM. Villi APPLICATION. %!g% 

eipoufe his interefL kt who will oppofe it. He is not 
alhamed of his friend, and will not account his name, 
eftate or his life dear to him, if he is called to give any 
or all of them up, to teftify his love to Ghrift* He is 
tenderly affected and hurt when Chrift is flighted and 
difhonoured, and will do all he can to wipe off the re- 
proach. And if Chrift muft be difhonoured and re- 
proached, he is willing to fuffer reproach with him; 
and deftres not to fare better in the world than Chrift 
and his caufe do. 

6. The true friends of Chrift deiire and long to have 
others become his friends. 

Their benevolence to Chrift, and to their fellow men, 
will both influence to this. They want all mould love 
and honour Chrift, out of love and benevolence to him ; 
and they earneftly deiire that others may enjoy the hap- 
pinefs of this friendship, as friends to them* Under the 
influence of this they are praying for others, that they 
may be brought to know Chrift, and fo become his real 
friends and fervants. And they are taking all the pro- 
per ways they can think of to recommend Chrift to others, 
both in words and conduct, by holding forth light, and 
matter of conviction of his worth and excellence. 

7. The true friends to Chrift know that they are 
naturally enemies to him, and continue to have a great 
degree of oppofition and enmity in their hearts to him 5 
sven now. 

There are many profeffed Chriftians who are infen- 
iible that they are, or ever were, in any degree real ene- 
mies to Chrift. They think mankind in general, and 
themfelves in particular, are much mifreprefented and 
abufed, if any one declares them to be naturally enemies 
to Chrift, This, we are obliged to think, is owing to 
their not being real friends to Chrift. If they were, 
they could not be fo infenfiblev of that which oppofes 
him. It is no wonder that lie who is not a friend to 
Chrift mould be blinded in this -matter, and wholly over- 
look his oppofition and enmity to Chrift; but that a 
true friend to him fliouid be thus blinded is perfectly 

unaccountable. 



I32 APPLICATION, SeKM, VIIL 

unaccountable, and even impoflible. All fin is moll di- 
rect oppofition to Chrift, and enmity againft him, whe- 
ther it be in us or in others. But the Chriftian world is 
full of fin ; and all men are naturally wholly given to 
it, and therefore really hate Chrift. And even his beft 
friends, in this world, have a great degree of corrup- 
tion, and many finful exercifes of heart. And all this 
is real enmity to Chrift, it being not the lefs fo becaufe 
they have a degree of love to Chrift. Therefore it feems 
impoflible that a friend to Chrift fhould be infenfible of 
this. 

When any one has no true love and friendfhip for 
another, but greatly undervalues, difiikes and hates him, 
and yet imagines he is his true friend, he muft of confe- 
quence be in a great degree ftupid and blind to the flight 
and contempt that is caft upon him, and will naturally 
think he is treated well enough ; and may look upon 
that as an act of refpect to him, in which really a flight 
is put upon him, and is an act of enmity againft his true 
character. But he who is a true friend to another, and 
cfteems, honours and loves him to a great degree, for 
what he is in himfelf, and in a view of his true charac- 
ter, will be quick to difcern and feel every flight that is 
put upon him, and every thing that oppofes his charac- 
ter. So it is in this cafe; the true friend of Chrift 
knows the whole world lies in wickednefs, and that all 
men are naturally in arms againft Chrift, and are pro- 
claiming their enmity againft him; that he himfelf is 
naturally a rebel and enemy to him ; and that there is 
a great degree of the fame thing in his heart now, of 
which he ihall never be wholly cured, till he is perfectly 
cured of all fin. In this view the friends of Chrift loathe 
and abhor themfelves, humble themfelves before him, 
and lie in the duft at his feet, judging and condemning 
themfelves, acknowledging their own guilt and ill-defert, 
and exceeding vilenefs an4 odioufnefs, and feeling them- 
felves wholly without ~£he leaft excufe. They know 
that the carnal mind, even every thing that is in man 
naturally, is enmity againft Chrift, and that the friends 

fhip 



Serm. VHfc? application. 133 

ihip of this world is enmity againft him ; that they arc ' 
no further friends to Chrift than they are new creatures, 
having put off the old man with his lulls, and put 011 
the new man : and, O, how do they long for deliverance 
from this body of fin and death, to be perfectly like - 
Chrift, and turned into a pure, holy name of perfect 
love to him ! 

8. The true friends of Chrift think much of him, 
and his name is as ointment poured forth, having a 
fweetnefs and fragrancy, which often fills their hearts 
with an holy warmth and fervour, and fweet, heavenly 
delight. 

Our deareft friends have always a place in our hearts : 
we are apt to have them much in our thoughts : every 
thing about us, and every occurrent, almoft, will fuggeft 
the idea of them to our minds, which we are apt to car- 
ry with us wherever we go. 

And furely there is fomething like this in the friend- 
fhip we are confidering. No perfon has reafon to think 
he is a friend to Chrift, unlefs he thinks much of him, 
and the pleafing idea he has formed of him is apt to be 
prefent, and is familiar to him. 

The friend of Chrift has really more concern with 
him, than with any other perfon in the univerfe ; and 
more panes between him and Chrift, than between any 
one elfe. To him his heart naturally goes out, when 
alone, in exercifes of love, devotion and prayer ; and of 
him he thinks much, even in company ; for none can 
io divert him as to erafe the fweet idea of his beft belov- 
ed from his mind. And whatever he does in word G 
or deed, he does all in the name of the Lord Jefus, giv- 
ing thanks to God and the Father by him. Chrift is in 
him the hope of glory ; and the life he lives is a life of 
faith on the Son of God. 

9. The friends q£ Chrift do "truft in him wholly for 
righteoufnefs and ftrength. They truft in his merit and 
worthinefs only, to recommend them fo as to find ac- 
ceptance with the Father of the univerfe, and to all 
that favour they need. They know they have no wor- 
thiness 



1 34 application* Serm. -Vltf. 

thinefs of their own, but infinitely the reverfe of it; 
that they are in themfelves molt unworthy, odious and 
Ill-deferving ; and they know that Chrift has merit and 
worthinefs enough to recommend them ; and they fee 
wherein it conilfts. Their knowledge of the true charac- 
ter of Chrift, and fenfe of his worthinefs, excellency and 
amiablenefs, in which their love and friendfhip to him 
confifts, is a fufficient foundation for their truft in him 
to recommend them to the offended Lawgiver. They 
fee the reafon why he is fo worthy and acceptable to the 
Father y and do not wonder that he is ready to pardon 
and ihew the greateft favours to thofe who are his friends, 
and for whom he has undertaken as their friend and 
patron, interpofing and employing his merit and wor- 
thinefs in their behalf. They therefore fee the fafety 
there is in relying upon him for this, however unwor- 
thy they are in them (elves ; that they need nothing but 
to be united to him, fo that he fhall be their friend, and 
properly efpoufe their caufe, in order to have all the fa- 
vour they want, and to be " accepted in the Beloved J* 
And the higher their love and friendfliip to Chrift arifes, 
and the greater fenfe they have of his excellency and 
worthinefs, the more ftrongly do they rely upon him for 
righteoufnefs ; the more clearly do they fee the propri- 
ety, wifdom and glory of this way of the fmner's finding 
acceptance with God, and with the more cheerfulnefs 
and delight do they truft in him, " defiring to be found 
in him, not having their own righteoufnefs, which is of 
the law, but that which is through the faith of Chrift, 
the righteoufnefs which is of God by faith." In fhort, 
the more they love Chrift, the more fully do they fee 
their deftitution of all righteoufnefs and worthinefs of 
their own ; yea, the infinite diftance they are from any 
fuch thing, even their infinite vilenefs and ili-defert , 
and the more clearly do they behold the fufiiciency of 
his worthinefs to recommend them ; and the more 
pleafed are they with being faved in this way, as the 
wifeft and moft fweet and excellent of any they can ima, 
sine. 

If 



3lRM. VIII. APPLICATION. IJ5 

f If a perfon wants a favour of any one, which he ha3 
forfeited, and of which he is utterly unworthy, having 
juftly incurred his higheft difpieafure ; and there is ano- 
ther, a third perfcn, whom he highly efteems and loves, 
and knows he is moft worthy and acceptable in his eyes 
whofe favour he wants ; he will naturally defire that 
this his beloved friend fhould efpoufe his caufe, and in- 
terpofe the influence and merit he has with the offend- 
ed perfon, to procure his pardon and favour. And if 
he knows that this his much efteemed and moil dear 
friend has actually undertaken thus to mediate in the 
behalf of offenders, and in this work has done much to 
pleafe and honour the offended, injured perfon, even 
enough more than to countervail the injury and damage 
he had fuftained ; he will naturally rely wholly upon 
his merit and worthinefs with the offended perfon, for 
that acceptance and favour he wants. And his receiv- 
ing it in this channel, wholly by the interpofition, me- 
rit and worthinefs of his highly efteemed and well be- 
loved friend, will render it doubly fweet to him, at the 
fame time that it will greatly endear to him his very 
worthy friend. And hence we may obferve, that it is 
agreeable not only to the practice of mankind in fucli 
cafes, but to the reafon and nature of things, that fuch. 
a friend fhould, by his merit with the offended perfon, 
procure pardon and favour to the offender, who applies 
to him and trufts in him, to do fuch a kind office for 
him ; and that it may be reafonable and proper that 
fuch a favour fhould be given him purely out of refpect 
to the merit and worthinefs of his friend, to whom he 
is united, and in whom he trufts for this, which it 
would not be proper and wife to grant in any other 
way. 

Thus the friend of Chrift fees that " the Lord is well 
pleafed for his righteoufnefs fake,*' and fays, with, un- 
fpeakable fatisf action and pleafure, a In the Lord have I 
righteoufnefs ;" yea, with imrnenfely more pleafure than 
the angels have in being accepted in their own righte- 
oufnefs. Andthehanour and glory that the Mediator. 

their 



■ 



I36 APPLICATION. SERM. VIIL 

their deareft friend, has, by thus becoming the righte- 
oufnefs of his people, and procuring pardon and accep- 
tance for them, is exceeding fatis factory and pleafing to 
his friends. They are abafed and humbled to the low- 
eft degree, and made to take their proper place, in a 
fenie of their own infinite unworthinefs and ' guilt : 
Chrift, their friend, is exalted, as having merit and 
worthinefs with God fufficient to cancel their guilt, 
and recommend them to the greateft dignity and blef- 
fednefs. And with this they are well pleafed, and re- 
joice to take their own place, fink down low at the foot 
of Chrift, and to exalt and honour their glorious Friend 
and Redeemer. And in this way they at the fame time 
exalt and honour themfelves in the hisfheft decree. 

They who are at heart in no degree friendly to Jefus 
Chrift, never thus truft in him for righteoufnefs ; nor 
can they be reconciled to this method of pardon and 
ialvation. Whatever profeflion they may make, and 
however orthodox they are in fpeculation, they do not 
really underftand this matter; it is foolifhnefs unto them, 
and their whole hearts do in all their exercifes molt di- 
rectly and ftrongly oppofe it ; and they are at bottom 
feeking after righteoufnefs, as it were by the works of 
the law. The friends of Chrift truft wholly in him al- 
fo for ftrength, by w T hich they may perfevere in love 
and friendfhip with him ; being fenlible that they have 
no fufficiency of their own, and that there is not the 
leaft ground of dependence on themfelves. In this 
fenfe, they go through this wiidernefs to the world 
above, leaning on their beloved ; knowing that though of 
themfelves they can do nothing, yet through Chrift 
ftrengthening them they can do all things. 

III. Let what has been faid on this fubject be impro- 
ved to recommend Jefus Chrift to all as the beft friend, 
and as a motive to enter into friendfhip with him, and 
make him their friend without delay. 

You have been attending to the unfpeakable privi- 
leges and blelTednefs of this friendfhip ; you have had 
enough hid before you abundantly to convince you 

that 



SeRM. VIII. APPLICATION. I37 

that this is the moft important and happieft friendfliip 
in the univerfe ; that they are indeed bleffed and made 
happy forever, who are true friends to Jefus Chrift. 
They enjoy a much higher degree of happinefs in this 
world, than any other perfons ever did, or ever can do. 

And you are all now invited into this friendfhip, 
who have hitherto lived ftrangers to it ; you are none 
of you excluded ; but Chrift is offered to you all in the 
character of an almighty and moft excellent friend ; 
and nothing is wanting but the free confent of your 
hearts to give yourfelves up to him, in this character, 
become friends to him, cleave to him, and love him, in 
order to his being your friend. You cannot fail of 
having him your friend but by rejecting the moft kind 
offer he makes to you. If therefore any under the gof- 
pel perifh at laft for want of an all-fufficient friend, who 
is able and ready to do all for them they can want, even 
in the moft extreme cafe, and is infinitely the beft, moft 
fweet and excellent friend in the univerfe ; it muft be 
becaufe they have perfifted through their whole life in 
refufing his kind offer to be their friend, and preffing 
invitations, urged by the ftrongeft motives imaginable, 
to choofe him as their friend. 

All that has been faid on this interefting, pleafmg 
fubjecl confpires to fhew the folly and mifery of fuch. 
But to all this a few words more may be added, in an 
addrefs to fuch who have hitherto rejected this Heaven- 
ly Friend. 

Confider how happy they muft be who have entered 
into this friendship ; who love, and are beloved by, fuch 
an infinitely excellent and amiable friend. Much has 
been faid in the preceding difcourfes to fet forth the 
happinefs of fuch. But the particular confideration 
which is fuited to lead you to conceive of this matter, 
is, the happinefs of other friendships ; at leaft the hap- 
pinefs which men are eagerly feeking and purfuing in 
them. 

The blooming, fprightly youth commonly fets out 

foon in the eager purfuit of happinefs, in l©ve and friend- 

T flap. 



I38 APPLICATION, .S.SRM. VIIL 

fliip. For this he has the moil keen taile, and can con- 
ceive of no higher enjoyment than this. To love and 
be beloved by a friend which he fhall choofe out from 
all the reil of mankind, and prefer to all the reft, to 
enjoy fuch a friend in the moil agreeable circumftances, 
is the height of all felicity in his view. And even the 
hope and profpect of it will give a degree of high enjoy- 
ment, fuch as it is, and prompt him to go through al- 
moit any difficulty and hardihip, in order to be united 
with and enjoy fuch a friend. 

Your obfervation and. experience with refpect to this 
may ferve to convince you of the exalted happinefs of 
the friendihip I am inviting you into. What are all 
the excellencies and charms, either of body or mind, 
of the moil lovely perfons on earth, compared with 
thofe of Jefus Chriil ! You want nothing but a taile 
and relifh for his beauties, in order to lower your relifh. 
for all mere human friendfhips, and to make you long 
for real enjoyment in the moil noble and fubxlantial 
friendihip : and the higheil enjoyment of earthly lovers 
(to obtain which they would be willing to give away 
all the riches of both the Indies) would appear to you 
to be mean traih ; a low, defpicable, fading nothing. 
They who, in a high taile for friendihip, are purfuing 
happinefs in earthly loves, are always difappointed in a 
greater or lefs degree. Either they never get poileffion 
of the beloved object, or, if they do, they find not 
thofe excellencies they expected, having greatly over- 
rated them in their imaginations ; or the enjoyment 
does not anfwer their expectations ; and the happinefs 
they find is ihort-iived, and attended with many trou- 
bles and undeiirable things, and foon dies away. And 
often the fliort-lived comfort gives place to a keen 
and lailing mifery, which leaves the poor creature in 
abfolute defpair of that happinefs which had been ex- 
pected, and fo eagerly fought after. But in the 
friendihip now propofed to you, your higheil expecta- 
tions mall be immenfely outdone. The enjoyment of 
your friend ihail .not fade, but increafe. You will find 

his 



SERM. VIII. APPLICATION. 139 

his beauty and excellency greater than you conceived ; 
and that the one half was not told you. You fliall ex- 
ifl in the bloom and vigour of eternal youth. Your 
tafle for love and friendfhip fliall not die, but increafe, 
and be a thoufand times as high and keen as that of the 
moll pailionate, doating earthly lover : and this mail be 
completely fatisfted in the enjoyment of your beloved, 
under all imaginable advantages, and with every defira- 
ble circumflance, while his beauties fliall fparkle in your 
eyes, and more and more charm, and fill you with un- 
utterable tranfports of the moil folid and lafling joy, 
and he will give himfelf wholly to you forever. 

O let them who have a high reiifli for earthly love 
and friendfhip improve this to help their conceptions of 
the happinefs of the love and friendfhip now recom- 
mended ; and let them hence be excited to feek after 
this enjoyment, by choofing Jefus Chrifl as their friend. 
Let them know that it is only becaufe their tafle is viti- 
ated and perverted, that they are not purfuing this love 
with as much eagernefs and high expectation as the fond 
youth is hurried on in earthly amours, 

And let the youth, in particular, be invited into this 
friendfhip. It is pity the morning of your days, the 
bloom and vigour of life, fhould be fpent in the eager 
purfuit of that which will not profit, but end in diiap*. 
pointment and mifery. It is pity you fhould not give 
yourfelves up to Jefus Chrifl, the heavenly friend, in 
your early days, and let him have your flrfl love. He 
is calling upon you to give your hearts to him, in this 
noble and exalted friendfhip. You fhall find all the 
fweetnefs in this that you expect, and are purfuing elfe^ 
where, and ten thoufand times more. And this fhall 
fweeten all other friendfhips to you, that are worthy to 
be defired and purfued. This will lay a foundation for 
a virtuous, noble friendfhip with others, which fhall 
grow more and more refined and fweet, and fhall end 
in fomething happy and glorious, beyond all our prefent 
conceptions, 

Again* 



140 APPLICATION. SlRM. VIII. 

Again, confider the bafe ingratitude and wickednefe 
there is in flighting and rejecting the offers of this 
friendship with Jefus Chrift, and the dreadful confe- 
quence of it. If you do not enjoy all the blefiings of 
this friendlhip, it will be wholly your own fault, and 
the confequence will be unutterable mifery. You mult 
anfwer for the wickednefs you are guilty of in rejecting 
Chrift, which is in proportion to his greatnefs, worthi- 
nefs and excellence, his kindnefs and love, and the hap- 
pinefs you hereby refufe. You are fpurning at, and 
trampling upon, the moil tender love, of the moft 
worthy and excellent perfonage, who offers to receive 
you into the embraces of the deareft love. And O, what 
will be the confequence of this ! Why, Chrift, the 
great and celebrated friend, who now offers to take 
you into a dear and everlafting friendfhip, and become 
your moft loving friend forever, if you will confent to 
it, will become your peculiar and great eft enemy ; yea, 
your implacable enemy forever. He will hate you, and 
heap mifchiefs on your head, without the leaft degree 
of pity or regard to your intereft. He will caft you in- 
to outer darknefs, and tread you down in his wrath, 
and trample you in his fury. His hatred, wrath and 
vengeance towards you will be great and dreadful in 
proportion to his love and kindnefs to his friends. And 
all his friends will moft heartily join with him in this ; 
and not one of them will exercife the leaft love and pity 
towards you. All your friendships you are entering in- 
to and purfuing now, will wholly ceafe foon, and turn 
into the moft tormenting hatred and enmity. The 
higher your love and friendfhip with others rifes, which 
is confiftent with your being enemies to Chrift, and the 
more connections you have with fuch, the greater ene- 
mies and plagues will you be to _ one another forever. 
And the time will foon come when you fhall know you 
have not a friend in the univerfe, and that you yourfelf 
know not, nor ever will know, what true friendship 
means ; being juftly curfed, and given up to an un- 
friendly heart, full of pride, hatred, envy, malice, re- 
venge, 



SlUM. VIII. APPLICATION-' 141 

venge, curfing and bitternefs, in confequence of your 
refufal to enter into a friendfhip with Jefus Chrift. 
Confider how hard and cutting it is now to be hated, 
and have the ill will of others, and find yourfelf friend- 
lefs when in calamity and diftrefs, and you ftand in 
need of help ; and let this teach you a little what you 
muft feel if you ever come to the cafe juft defcribed. 
And as you would avoid all this evil, of which we can 
have but a faint idea now, be perfuaded to attend to 
the moft kind offer which Chrift makes to you. O 
run, fly into his arms, which are now ftretched out 
to you, and he will embrace you forever. Are you in 
the utmoft danger of finking into hell, his almighty, 
everlafting arms mall be underneath you, to hold you 
up, and raife you to the higheft heavens. Are you 
moft miferable and wretched, run to Chrift, and h& 
will deliver you out of all trouble, and effectually fecure 
you from all evil ; yea, he will turn evil into good, and 
bring the greateft good to you out of the greateft ca- 
lamity and evil. He is, in the moft eminent fenfe, the 
friend and brother who was born for adverflty. He is 
able and ready to help in the moft adverfe, evil cafe, 
where no other friend can help and deliver. This is 
his peculiar work, and which is his glory." He is 
anointed to preach the gofpel to the poor, to bind up 
the broken hearted, to preach deliverance to the cap- 
tives, and recovering of fight to the blind ; to fet at 
liberty thofe that are bruifed, to comfort all that 
mourn, to give unto them beauty for afhes, the oil of 
joy for mourning, the garment of praife for the fpirit 
of heavinefs. 

O, how much do you want fuch a friend as this! 
How miferable muft you be without him ! What a. 
comfort will fuch a friend be in the various calamities . 
in this life i His name is as a ftrong tower : the righteous, 
his true friends, run into it, and are fafe. How much 
will you want fuch a friend, when you come to die I - 
one who has conquered death, and taken away, his 
fling, and turned him into a friend to his people: and 

over 



:*42 application. Serm. VIII. 

■over fuch the fecond death fliall have no power. What 
have you to object againft entering into this friendship 
without delay ? Have you any objections againft Chrift, 
as not being fuch an one as you want and defire ? O, 
let not one of you fay fo ! How fhall we bear to have 
pur deareft and moft excellent friend thus, fpoken 
againft, and fet at nought ! O ye friends of Chrift, do 
not your hearts bleed when your beft beloved friend is 
thus contemned and wounded ! And do you not pity 
thefe poor, deluded creatures, who are thus abufing the 
kindeft friend of finners, to their own eternal ruin ! 
Surely this is the language of your hearts, O finners ! 
You have a thoufand objections againft him. He has in 
your eyes no form nor comelinefs, no beauty, that you 
ihould defire him ; therefore he is defpifed and rejected 
by you. 

Or do you object againft yourfelves, as too mean, 
guilty and unworthy to be received and loved by fuch 
a friend, fo that it would be prefumption in you to 
think of entering into fuch a near union and friendihip 
with him ? This objection is altogether groundlefs : 
was it not fo, he never w r ould have admitted one of the 
fallen race into this happy, high and noble friendihip ; 
for this objection, if it were one, lies with infinite 
weight and ftrength againft them all. Do you find 
that Chrift has any where made this objection againft 
any, in his word ? Surely no ! fo far from this, that he 
has done and faid every thing he poilibly could, to fhew 
that this is not the leaft objection with him, and never 
did, nor ever will, make it againft the moft vile, guilty 
wretch among mankind, who is willing to be his friend, 
and choofes him for his friend and redeemer. Your 
guilt, vilenefs and mifery will be many ways an advan- 
tage to this peculiar friendihip, as has been fhewn ; and 
will be fo far from being a difhonour to this glorious 
Friend of finners, though he take you into the near eft 
and deareft relation and friendihip with himfelf, that it 
will turn greatly to his honour and glory. Let this 

then 



Serm. VIIL application. 143 

then rather be an argument with you to give yourfelves 
up to him without delay, as your almighty, wonderful, 
excellent friend. 

IV. Let the profeffed friends of jefus Chrift be hence 
led feriouily to confider their diftinguiihing privileges, 
and high and peculiar obligations. Your profeffion 
and calling is a holy, high and heavenly one indeed, 
Mow amazingly dreadful to be found at laft, after all 
your profeilion and hopes, thofe to whom Chrift will 
fay, " I never knew you : Depart from me, ye workers 
of iniquity !" O give ail diligence to make your calling 
and election fure. Cleave to this infinitely excellent 
and glorious friend with your whole hearts, and in all 
your ways. O love him, and he will love you ; ho 
will manifeft himfelf unto you, in all the wonders of 
his love and grace ; he will come unto you, and take 
up his abode with you. Shall the friends of Chrift fuf- 
fer themfelves to get at a diftance from him, and let 
their hearts link down into a great degree of indiffe- 
rence and coldnefs towards him ! Shall they cleave and 
bow down to fome other friend, which courts their af- 
fections ! Shall they turn away from him, and feek to 
make friendfhip with this world, which is enmity 
againft Chrift ? If there are any fuch, they may with 
great propriety be addreifed in the words of Abfalom 
to Huftiai : " Is this thy kindnefs to thy friend ! Why 
wenteft thou not with thy friend ? " What fault have 
you found in him, that you treat him fo ? Are you not, 
in a fenfe, betraying him into the hands of his enemies ? 
Shall he be thus wounded in the houfe of his profeiTed 
friends ! 

Oh hearken to his fweet and charming voice, while 
he calls to you in fuch melting language as this : " Look 
unto me, my fpoufe, from the lion's dens, from the 
mountains of the leopards. Return unto me, for I am 
married unto you. Hearken, O daughter, and incline 
thine ear ; forget alfo thine own people, and thy father's 
houfe ; fo fhall the king greatly defire thy beauty : for 
fye is thy Lord, and worftiip thou him/' O, if you 

have 



144 APPLICATION. SERM. VIII. 

have a fpark of true love and friendship for him, how 
can you forbear faying, and refolving with your whole 
heart, " I will go and return to my firft hulband, for 
then it was better with me than now." Take with 
you words, and turn to the Lord, your Friend and Re- 
deemer : fay unto him, " Take away all our iniquity, 
and receive us gracioufly into thy favour, and the molt 
kind embraces of thy love : fo will we render thee our 
whole fouls in the moft ardent love, gratitude and 
praife." He will then heal your backilidings, and love 
you freely. 

Let the dear friends of Chrift hold fail their profeffion 
without wavering, and follow on to know the Lord. 
Cleave to him, let it coft you what it will ; and hold 
yourfelves in readinefs to part with all, even your own 
lives, for him. If ye fuffer in his caufe, as his friends 
and followers, happy are ye. BleiTed are ye when men 
{hall revile you, and perfecute you, and fay all manner 
of evil againft you falfely, for his fake. Rejoice, and 
be exceeding glad, for great is your reward in heaven. 
If there be therefore any confolation in Chrift, if any 
comfort of love, if any fellowship of the Spirit, if any 
bowels and mercies, fulfil ye my joy, that ye be like 
minded, having the fame love to Chrift and to one 
another. If ye be indeed rifen with Chrift, feek thofe 
things which are above, where Chrift fitteth at the right 
hand of God. Set your affection on things above, not 
on things on the earth : and when Chrift, the chief 
Shepherd and your friend, Shall appear, you ftiall appear 
with him in glory ; and ye fhall receive a crown of 
everlafting glory, and reign with him in his kingdom 
forever. Amen. 



SERMON 



Sermon ix. 



WRITTEN IN THE YEAR I798. 



Phil. ii. J2, 13. Work out your own fahaiion with fear 
and trembling : for it is God who worketh in you, both to 
will and to do, of his good pleafure* 

IT is propofed to explain, illuftrate and improve this 
paflage of holy fcripture with a view to promote the 
knowledge and practice of thofe exercifes and duties in 
which real Chriftianity confifts, and by which it is dif- 
tinguifhed from all counterfeits. 

In order to this, the following things muft be attend- 
ed to, and with care diftinctly examined. 

I. What is meant by Chriftians working out their 
own falvation, and in what this work confifts. 

II. What is meant by doing this with fear and 
trembling. 

III. What is to be underftood by God's working in 
them, both to will and to do, of his good pleafure. 

IV. Wherein, and in what refpe&s, this affords a 
reafon and motive to enforce the foregoing exhortation, 
exprefTed by the particle For, by which the fentence is 
introduced : For it is God who worketh in you, &c. 

V. Improve the fubject to practical purpofes. 

I. We are to coniider and mew what is intended and 
implied in Chriftians working out their own falvation. 
For it muft be obferved, and kept in mind, while at- 
tending to this fubjecl, that the Apoftle is here, and in 
the whole of this epiftle, addrefling none but thofe 
whom he confiders to be real Chriftians, " faints in 
Chrift jefus ;" [chap. i. verfe i ;] in whom God had be- 
gun a good work, which he would perform until the 
dav of Jefus Chrift ; [i?. 6 j ] who not only believed on 
U Chrift, 



146 HOW CHRISTIANS WORK OUT SeRM. IX, 

Chrift, but alfo fuffered for his fake, [y. 29,] and had al- 
ways obeyed Chrift: fince they firft believed; [chap* ii. 12.] 

By falvation we are to underftand, eternal life, which 
conlifts in deliverance from fin and all evil, and being 
made perfectly holy and happy in the enjoyment and 
favour of God in his eternal kingdom. This is the 
hope which Chriftians are called by Chrift to confider 
and purfue; the prize fet up before them, for which they 
are commanded to run. 

The Chriftian worketh out this as his own falvation, 
by avoiding and renouncing every thing which is in the 
way of obtaining it, and would effectually prevent it, 
if it were not given up and rejected ; by furmounting 
and overcoming all the oppofition and difficulties which 
would retard and obftruct. him in his work ; by his 
faithfully performing all thofe exercifes, duties and 
works which are included in the life of a Chriftian, and 
-neeeffary in order to his falvation. 

When a perfbii is truly converted, and becomes a real 
Chriftian, a true difciple of Chrift, he then begins this 
great work, which is not finiihed till he leaves thisftate 
of trial, and panes into the unfeen world by death. 
This is the moft noble and important work, as well as 
the grcateft and mofl difficult, in which any of the 
children of men can engage ; and, as will appear before 
we have finifhed the fubject, infinitely too great, and 
altogether impoffihle, to be performed by fallen man* 
unlefs ftrengthened and carried through it by the power 
and grace of the mighty Redeemer. 

This work of Chriftians is reprefented and defcribed 
in the fcripture by a variety of expreffions and meta- 
phors, too many to be here particularly enumerated, 
It will be fafficient for the prefent purpofe to mention 
the following. 

Our Saviour fpeaks of this work in the following 
words : " And he faid unto them all, if any man will 
come after me, let him deny himfelf, and take up his 
crofs daily, and follow me." The apoftle Paul defcribes 
this work of a Chriftian by telling how he worked out 

hif 



SeRM. IX. THEIR OWN SALVATION. 1 47 

his own filiation : " And herein do I exercife myfelf, 
to have always a conference void of offence, toward God 
and toward men.. I follow after, that I may apprehend 
that for which alfo I am apprehended by Chriil Jems. 
I count not myfelf to have apprehended : but this one 
thing I do, forgetting the things which are behind, and 
reaching forth unto thofe things which are before, I 
prefs toward the mark, for the prize of the high calling 
of God in Ghrift Jefus. I have fought a good fight 7 t 
have finifhed my courfe, I have kept the faith. Hence- 
forth there is laid up for me a crown of righteoufnefs." 

Jefus Chriil reprefents this work by a warfare, in 
which the foldiers follow their general to battles and 
fieges, in which they refolutely prefs forward to con- 
queil. He fays, " the kingdom of heaven iuffereth vio- 
lence, and the violent take it by force/ ' And this is 
repeatedly reprefented by the fame thing in the Reve- 
lation, where he often promifes falvation to him who, 
ever cometh. 

The apoflle Paul reprefents the work of a Chrifl.ian 
by thofe who flrive for the maflery over thofe who op- 
pofed and fought againfl them ; and who ran in a race, 
in order to obtain a crown, in the midfl of a number 
of competitors : " Know ye not that they who run in 
a race run all, but one receiveth the prize ? So : run, 
that ye may obtain. And every man who uriveth for 
the maflery is temperate in all things. Now they do 
this to obtain a corruptible crown, but we an incor- 
ruptible.'* And he defcribes the fame work in the fol- 
lowing palTages : " God will render to every man ac- 
cording to his deeds : to them who. by patient con- 
tinuance in well-doing feek for glory, and honour, and 
immortality, eternal life. Therefore, my beloved breth- 
ren, be ye ftedfafl, unmoveable, always abounding in 
the work of the Lord, fcrafmuch as ye know that your 
labour is not in vain in the Lord. But thou, O man ot : 
God, flee thefe things ; and follow after righteoufneis, 
godlinefs, faith, love, patience, meeknefs. Fight the 
good fight of faith, lay hold on eternal-life." - 

But, 



I48 HOW CHRISTIANS WORK OUT SeRM. DL 

But, in order to give a more particular and full de- 
fcription of this work, and fhew what is implied in it, 
that every one may be in fome meafure fenfible of the 
greatnefs and difficulty of it, this fubject requires yet 
further attention, and more clear illuftration from what 
Is faid of it in the holy fcripture. This will be attempt- 
ed under the following heads. 

Firft,- In working out their own falvation perfons 
muft avoid, forfake and renounce every way or practice 
of known and allowed fin. 

The fcripture teaches us that the allowed practice of 
any one way of known iin is not the way to heaven, 
but will certainly exclude men from falvation, though 
they fhouid avoid all other ways of finning, and what- 
ever pains they may take in doing many things, and 
though they may make a high profefiion of godlinefs, 
and appear to have a great religious zeal. The apoftle 
John fays, " Whofoever abideth in him (that is in 
Chrift) finneth not : whofoever iinneth, hath not feen 
him, neither known him. He that committeth fin is 
of the deviL Whofoever is born of God doth not com- 
mit fin." Re does not mean that he does in no fenfe 
iin, and is perfectly free from all fin ; for this would be 
a direct contradiction to what he had before afTerted, 
viz. " If we fay we have no fin, we deceive ourfelves, 
and the truth is not in us/ 5 By finning and commit? 
ting fin is therefore meant, living in the allowed prac- 
tice of any known fin, or oiniiiion of any known duty, 
" They who are Chrift's have crucified the flefh, with 
the affections, and lufts." The gofpel teaches them to 
deny all ungodlinefs, and every worldly luft, as the only 
way to obtain falvation. They who are working out 
their own falvation " are undented in their way, they 
do no iniquity, and have refpect to all God's command- 
ments. " 

They muft not only avoid all grofsly finful actions, 
and live what is called a fober and regular life, but they 
muft fo govern their tongues as carefully to avoid every 
finful and even idle word. The command is, " Let no 

corrupt 



§ERM. IX. THEIR OWN SALVATION. 1 49 

corrupt communication proceed out of your mouth, but 
that which is good, to the ufe of edifying, that it may 
minifter grace unto the hearers :" [_Eph. iv. 29.] And 
it is declared by the higheft authority, that " for every 
idle word that men fhail fpeak, they Ihall give account 
thereof in the day of judgment :" \Matth. xii. 36.] And 
an apoftle fays, " If any man feem to be religious, and 
bridleth not his tongue, this man's religion is vain : M 
\JJam. 1. 26.3 

And they muft watch againft, avoid and fupprefs all 
iinful, vain and idle thoughts and imaginations in their 
own hearts. They mult keep their hearts with all dilL* 
gence, and not fufFer any vain thoughts to lodge with- 
in them, They muft oppofe, fight againft and mortify 
every luft, every Iinful motion, difpoiition or inclina- 
tion in their heart, and not indulge any vain imagina- 
tions. The heart is the feat and fountain of every 
thing which is iinful. Out of the heart proceed evil 
thoughts, and every iin which is brought forth into prac- 
tice, in words and actions. All moral evil which is or 
has been in the world originates in the heart. The 
Chriftian therefore has a conftant, great and difficult 
work to do in keeping his own heart, in watching 
againft and ftriving to fupprefs every thought and mo- 
tion which is contrary to the holy law of God, which 
has a primary refpect to the heart, and, by requiring 
every thought and exercife of it to be holy, fprbids eve- 
ry motion and thought which is not conformable tp 
this holy law. 

Under this head it will be needful to be more parti* 
cular. 

1. All felfiih, covetous thoughts and affections muft; 
be oppofed and fuppreifed. A felfiih difpoiition, and 
all felfiih thoughts, are covet oufnefs, in the moft proper 
and extenfive fenfe of the word. And this difpoiition 
of the heart is the root and fource of all iin, or of every 
thing wrong in the hearts and lives of men, or of all 
that is forbidden in the law of God. Therefore St. 
Paul fpeaks of covetoufnefs as comprehending all iin, 

which 



I JO HOW CHRISTIANS WORK OUT SERM. IX, 

which is forbidden in the law of God, in the following 
words : " I had not known fin but by the law : for I had 
not known luft except the law had faid, Thou foalt not 
covet ,«*' \Rom. yii. 7.] It hence appears that a covetous 
fpirit is directly oppofed to what the law of God requires; 
and this with the fruits of it is all that is forbidden. 
Selfifhnefs feeks her own wholly, and nothing elfe ; and 
therefore is directly contrary to that holy, diftnterefted 
benevolent love, which the law of God requires, and 
which the Apoftle fays " feeketh not her own," Man 
is naturally wholly under the power of this felfiflinefs 
in all his thoughts and actions ; and the Chriftian has 
as much of this in his heart, as he has of fin ; and to 
be delivered from every degree of felfifli thoughts and 
affections, will complete his falvation. Therefore, in 
working out his own falvation, he rauft feek delive- 
rance from this giant, felfijhnefs, and watch and oppofe 
all the motions of it, which will intrude itfeif and mix 
with every thought and exercife of the heart, and ft rive 
for the dominion, and that in a fecret and unperceiv- 
ed way, putting on the appearance of benevolence 
and goodiiefs, not to be difcovered and detected but by 
the p^fcerning mind, which is conftantly on the watch 
againft it. 

This felfiflinefs implies all other evil thoughts, as it 
is the root of all fin, as has been obferved ; but as thefe 
evil thoughts are ranked under different names, as they 
refpect diverfe objects, and produce a variety of diflimi- 
lar actions, it is proper to confider them under diftinct 
heads according to their particular names, in order to 
give a more clear and full view of the thoughts and af- 
fections which the Chriftian muft oppofe and mortify, 
in order to work out his own falvation. 

2. Chriftians muft watch againft and oppofe all 
proud thoughts, or the pride of their own hearts, 
would they work out their own falvation. Pride is 
felfiflinefs, or a fruit of it, which confifts in a difpofition 
to exalt felf, and induces perfons to think more highly 
of themfelves than they ought to think* Againft fuch 

thoughts 



S£UM. IX, THEIR OWN SALVATION* 151 

thoughts the apoftle Paul cautions Chriftians, and com- 
mands them to fupprefs and extinguifli them i " I fay 
to every man who is among you, not to think of him- 
felf more highly than he ought to think :" \[Rom. xii* 
3.] Our Saviour frequently inculcated the necefiity of 
mortifying pride, and putting on humility, in order to 
be faved. He repeatedly faid that he who exalteth 
himfelf {hall be abafed, and he who humbleth himfelf 
mail be exalted. The apoftles commanded men to 
humble themfelves in the light of God, as the only way 
to favour, and directed Chriftians to be clothed with 
humility. 

Fallen man is naturally under the dominion of felfim- 
nefs and pride. He is exceeding proud ; by which all 
his thoughts, words and actions are governed, even 
when he puts on the appearance and pretence of humi- 
lity. This his pride is moil unreafonable, and the fource 
of conftant unhappinefs ; while there is the higheii rea- 
fon for the deepeif humiliation, in a view and fenfe of 
the infinite odiouinefs of his character and conduct, and 
his unfpeakable guilt and mifeiry, being the object of 
the high difpleafure and awful curfe of his Maker* But 
it is always true that the more reafon men have for hu- 
mility, and the more unreafonable their pride is, their 
pride is proportionably greater ^ and their hearts are 
more ftrongly oppofed to humbling themfelves. It is 
the nature of pride to hide itfelf from the peribn who 
has it ; and he who has the moil of it is the fartheft 
from being fenfible that he has any pride, And he on- 
ly fees his own pride in any degree of true light in 
whofe heart the power of it fo far broken as to exer- 
cife a degree of true humility ; which is true of every 
Chriftian. And even he is far from feeing the whole 
of his pride, and it often deceives him. It dwells in a 
great meafure unfeen in his heart ; and it mixes itfelf 
with all his thoughts, and is gratified in words and ac- 
tions, while it is not directly perceived, and is called, it 
may be, by fome good name^ and even looked upon to 
be real humility. 

Pride 



172 HOW CHRISTIANS WORK OUT §ERM. Bt« 



Pride has different objects, and fupports and exerci- 
fes itfelf in ways and by means innumerable. It is ex- 
ercifed towards God, fo far as he comes into view, in 
mean, degrading thoughts of the Moft High, and high 
and exalting thoughts of felf ; in haughty ftubbornnefs 
to his authority, and difobedience to his law ; in fet- 
ting a high value on his own exercifes, which he calls 
religious, fo as to be confident they are highly pleafing 
to his Maker, &c. &c. It is exercifed, as it refpe&s 
men and himfelf, in a manner and ways too many to 
be enumerated here. 

The gofpel is levelled directly againft the pride of 
man, and is calculated to exalt God, and abafe man ; 
fo that none but thofe who humble themfelves in the 
light of the Lord can approve of the way of falvation 
by Chrift, or go one ftep in it. Every true Chriftian 
has thus humbled himfelf; fo that the dominion of 
pride is broken in his heart. He has come te Chrift, 
and taken his yoke upon himfelf, and learned of him 
who is meek and lowly in heart ; and walks humbly 
with God, and before men, in a view and fenfe of his 
own vile, odious character, his unworthinefs, littlenefs 
and ill-defert before God, and his abfolute dependence 
on him, of whom he has the higheft, moft exalted and 
honourable thoughts. He delights to abafe himfelf, and 
exalt the Lord, trufting wholly to the atonement and 
righteoufnefs of the Redeemer for pardon and accep- 
tance with God. But the ^Chriftian is far from deli- 
verance from all pride. He has a degree of true humi- 
lity, and in the light of this difcovers his own pride, as 
he never did before, which appears to him to be exceed- 
ing odious ; and the many inftances of the exercife of 
it, which he fees in his own heart and practice, are made 
the occafion of promoting his humility, and of hum- 
bling him in his own eyes. And it requires conftant 
watchfulnefs and exertion of a Chriftian to light againft, 
fupprefs and mortify the pride of his own heart, in 
Which he is working out his own falvation ; for he can- 
not be faved in any other way, nor until all his pride 
be flain, and he is completely delivered from it. *y 



SfefeM. IX; THEIR OWN SALVATION* 153 

All this is illuftrated in the inftance of king Hezeki- 
ah. He was a good man, and had been truly hurnbled ; 
and refolved to walk foftly and humbly all his days. 
But on a certain occafion he was led aftray by his own 
pride and vanity of mind, which was not perceived by 
hini in the time of his gratifying it. His finful heart 
deceived him, and was lifted up in pride. But when 
this was difcovered to him, he humbled himfelf for the 
pride of his heart ; as it proved the occafion of his fee- 
ing more clearly than before all that was in his deprav- 
ed heart : [fee 2 Ckron. xxxii. 25, 26, 31 j Ifau xxxviiL 

3. The Chriftian, in working out his own falvation, 
has to watch againft all anger, wrath, bitternefs, envy, 
and malevolence, even in the thoughts and motions of 
his heart. All thefe are implied in felfifhnefs and pride, 
and are the genuine offspring and fruit of thofe evil dif- 
politions, which, being indulged and gratified, produce 
all the angry clamours, contentions, fightings, wars, mur- 
ders, and the various kinds of injuries, unrighteoufnefs 
and oppreilions, which take place among mankind. The 
Chriftian, from the remaining depravity of his heart, 
and the many, various and daily temptations, injuries 
and provocations, is in conftant danger of having fome 
or all of thefe evil thoughts and motions rife in his 
heart, and of indulging them in a finful degree.- He 
muft therefore keep up a continual watch and fight 
againft all thefe \ conftantly endeavouring to guard him- 
felf againft them, that he may avoid or fupprefs them 
in their firft motions, and prevent their breaking forth 
into words and actions. And without this he cannot 
work out his own falvation. In order to be faved he 
muft mortify all thefe, and endeavour to cultivate an un- 
ruffled, calm, patient, meek and quiet fpirit, and live in 
the exercife of that benevolence of heart which is con- 
trary to anger, wrath, envy and malice, and will fupprefs 
and root them out. The apoftle James therefore fays 
to profeffing Chriftians, " If ye have bitter envying and 
ftrife in your hearts, glory not, and lie not againft the 

X truth. 



154 How CHRISTIANS WORK OUT SeRM. IX, 

truth. This wifdom defcendeth not from above, but is 
earthly, fenfual, devilifti :" [Jam. 3, 14, 15.3 And the 
apoftle Paul fays to fuch, " Let all bitternefs, and wrath, 
and anger, and clamour, and evil fpeaking, be put away 
from you, with all malice: 31 [Eph. 4. 31.] 

4. Would Chriilians work out their own falvation, 
they muft not indulge, but avoid and fupprefs, a world- 
ly difpoiition and affections. All men are naturally of 
the earth and earthly. They love the world, and feek 
a worldly good as their portion : they fet their hearts 
and affections on the things of this world : they fpeak 
of the world, and therefore think much of it, and take 
their greateft and only pieafure in the purfuits and en- 
joyments of this world. The Chriftian is no longer of 
this world, but has renounced it as his portion, and cho- 
fen that which is infinitely better* But as he has ftill a 
degree of a worldly difpoiition, and is furrounded with 
worldly objects, and muft have much concern with .them, 
they are constantly courting his affection, he is continu- 
ally in danger of being led affray, and fetting his affec- 
tion on things on the earth. It therefore requires con- 
ftant care, watchfulnefs and exertion in order to guard 
againft, and fupprefs and mortify, all worldly affection, 
in the exercife of that faith which overeometh the 
world, and leads the foul to fet its whole affection on 
things which are above, and not on things on the earth, 
and to keep the heart from a linful love of the world and 
the things of the world. Salvation is to be obtained in 
no other way but this, by which Chriilians are more 
and more weaned from this world, and have their con- 
versation in heaven. The cares of this world, and the 
deceitfulnefs of riches and the pleafures of this life, being 
indulged, choke the word, and it becometh unfruitful. 
Therefore the Chriftian in working out his own falva- 
tion muft follow the direction of Jefus Chrift, who faid 
to his difciples," Take heed to yourfelves, watch and pray 
always, left, at any time, your hearts be overcharged 
with forfeiting and drunkennefs, and the cares of this 
life :" [Luke xxi.*34, 36. j 

5. The 



JSERM. IX. THEIR OWN SALVATION. J 55 

5. The Chriftian's working out his own falvation im- 
plies a keeping in fubjection and mortifying all inordinate 
bodily fenfual appetites and lulls. Thefe appetites are 
given to men to anfwer good and important purpofes, 
while in the body in this world : but become a tempta- 
tion to innumerable indulgences, which are hurtful and 
criminal, and are inconfiftent with the gofpei falvation ; 
for they who live after the flefh fliall die. In this re- 
fpecl; therefore every Chriftian muft crucify the flefh with 
the affections and lufts, and mortify their members which 
are upon the earth ; fornication, uncleannefs, inordinate 
affection, and evil concupifcence. They muft keep under 
their bodies, and bring them into fubjecUon, as the on- 
ly way to efcape deflruction. They muft avoid the 
practice of gluttony, rioting and drunkennefs, and all 
chambering and wantonnefs ; and make no provifion 
for the flefh, to fulfil the lufts thereof; but purge 
themfelves from all thefe, that they may be veffels unto 
honour, fanctihed and meet for their Mafter's ufe ; know- 
ing that their bodies are temples of the Holy Ghoft. 

Thus, to keep the body under, and regulate and go- 
vern all the inclinations and appetites of it, and occa- 
fioned by it, requires great and conftant care and 
watchfulnefs, and ftrong refolution and fortitude of 
mind, and is no fmall part of the work of a Chriftian. 

6. The Chriftian cannot work out his own falvation 
unlefs he croffes and ftrives againft an indolent, flothfui 
difpofition, which is natural to man, and prevalent in 
him with refpect to all thofe things and actions which 
refpect his falvation, and are neceffary in order to it. 
Hence have been invented innumerable excufes and pleas 
in favour of fitting ftill, and neglecting thofe exertions 
and duties which are neceffary to be performed in order 
to falvation, which are too many to be mentioned here. 
Chriftians are expofed to be infefted and retarded in their 
work, by giving way to this flothfui difpofition, which 
is moft contrary to the work they have to do. This 
requires their whole time, and conftant zealous exer- 
tions> in which they muft not be flothfui, but fervent 

in 



I56 HOW CHRISTIANS WORK OUT §ERM. IX. 

in fpirit, ferving the. Lord. The Chriftian muft there- 
fore improve every opportunity, and all his advantages, 
diligently working while his day lafts. To lit ftill 
in indolence and floth, is really to go backwards. In 
doing this work the Chriftian muft do as the apoftle 
Paul did ; he attended to this one bufinefs ; forgetting 
thofe things which were behind, i.e. his former indolence 
in, and deviations from, the way of truth, he reached 
forth to thofe things which were before* he preffed to- 
ward the mark, for the prize of the high calling of God 
in Chrift Jefus.. 

7. The work of a Chriftian confifts much in watching 
and guarding againft, fuppreffing and overcoming, the 
unbelief of his heart, and all unbelieving thoughts. 

Faith is neceffary to falvation ; and they who are fav- 
cd live by faith, and perfevere in believing to the fav- 
ing of their fouls, The Ifraelites were excluded from 
entering into. the. land of Canaan by their unbelief ; and 
the fcripture teaches us that unbelief under the gofpel 
will as effectually exclude men from heaven : "He wha 
believeth not fhall not fee life, but the wrath of God 
abideth on him, and he fhall be damned." 

Believing and unbelief, as they refpe& divine revela- 
tion or the gofpel, do not mean merely the fpeculative 
judgment or conclufion of mind refpe&ing the truth or- 
falfehood of the gofpel, or of any particular doctrines or 
facts which relate to invifible things. Two perfons may 
be convinced in their judgment that there is good evi- 
dence that the gofpel is from heaven, and agree in their 
fpeculative ientiments in the doctrines which are reveal-, 
ed ; and yet one of them may be a true believer, in the 
fcriptural fenfe. of believing, and the other an unbeliev> 
er. This will be according to the difpofition and exer- 
cifes of their hearts, with refpecl to the gofpel, and the 
truths which it contains* If the heart of one of them 
has no relifh for thefe, truths, and love to them, but dif- 
likes and is difpleafed with, them, fo that they are not 
cordially embraced as good and excellent, he has no 
true decerning refpe&ing them, and does not fee them 

to 



SERM. XL THEIR OWN SALVATION. l$? 

to be what they really are, and is not a believer, in the 
fcripture and proper fenfe of believing. The Other has 
fuch a tafte and difpofition of mind, that he relifhes 
thefe truths, and receives them with cordial approba- 
tion and love. He fees them in a light of which the- 
other has no apprehenfion or idea, and he feels them to 
be great and important realities, true, excellent and good; 
and they have fuch an influence and power on his heart 
as to excite ftrong affections, and govern him in all his 
exercifes and conduct. This is a true believer. His 
faith is as different from that of the former, as light is 
from darknefs ; as powerful fenfibility of heart, with 
ftrong exercifes of affection and love, are from in fenfi- 
bility and hardnefs of heart, and real diflike of the truth, 
and aver lion from it. 

True faith, or a real belief of the truths of the gofpel, 
is of a moral nature, and therefore has its foundation and 
feat in the heart ; fo that exercife of heart is neceffa- 
rily implied in it, and effential to it ; for every thing of 
a moral nature belongs to the heart, and that in which 
no difpofition or exercife of the heart is implied, has no- 
thing of a moral nature, and is neither good nor evil in 
a moral fenfe, i. e. neither virtue nor vice, which is true 
of every thing in the mind which confifts in mere fpe- 
culation. Therefore we find that believing and unbe- 
lief, as they refpect the gofpel, are reprefented in fcrip- 
ture as belonging to the heart, and an exercife of that :< 
<c With the heart man believeth unto righteoufnefs, and 
with the mouth confeflion is made unto falvation. If 
thou believeft with all thine heart, thou mayeft. Take 
heed, brethern, left there be in any of you an evil heart 
ef unbelief, in departing from the living God." 

It appears from the paffage of fcripture laft mention- 
ed, not only that unbelief belongs to the heart, and, be- 
ing feated there, is moral evil; but that profefling Chrif- 
tians are fo expofed to the influence of an unbelieving 
heart, that it concerns them to take heed to themfelves* 
and be on their watch and guard againft the prevalen- 
tly of this evil in their hearts. And indeed all true 

Chriftians 



I5S HOW CHRISTIANS WORK OUT SeRM. IX. 

Chriftians have as much of this unbelief in their hearts 
as they have of moral depravity or fin. Their faith is 
comparatavely fmall, and as a grain of muftard feed . It 
does exift and increafes fo far as their hearts are purifi- 
ed, and they grow in grace. Yet they are more fenfi- 
ble of the awful degree of unbelief in their hearts, than 
any other perfons are or can be, and fee the evil nature 
and hatefulnefs of it. 

This unbelief does not confifts fo much in fpeculative- 
ly queftioning the truth of divine revelation, and doubt- 
ing of the truths contained in it, as the want of fenfi- 
bly feeling thefe truths in their reality, excellence 
and importance, and not being properly affected with 
them. All this is unbelief, which no conviction which 
is merely fpeculative, or any light and evidence which 
can be offered, by any external means and revelation 
or inftructions, will remove, as it is properly hardnefs 
of heart. But it may, and often does, prejudice and 
blind the fpeculative understanding, fo as at leaft to 
weaken the evidence of truth in {peculation, and oc- 
casion fpeculative doubts about it ; and is the caufe of 
all that unbelief in fpeculation which takes place in the 
Chriilian world ; this being not for want of external 
light and matter of conviction, but from the blindnefs 
and moral diforders of the heart. 

The true Chriftian is fenfible of this, and that he has 
that infenfibility of heart to divine truth, and that dark- 
nefs and blindnefs, which is not owing to any want of 
light and evidence which is fet before him, but to the 
ftupidity, hardnefs and moral depravity of his heart, 
which will refill the greateft light and matter of convic- 
tion that can be fet before him, and the ftrongeft mere 
fpeculative conviction of his judgment, and would lead 
to renounce in fpeculation all the evidence of the truth 
of divine revelation, were he given up of God to the 
power and prevalence of a reprobate mind ; and that it 
is to be afcribed to divine restraints, or to the grace of 
God fhining in his heart, and giving him the light of 
the knowledge of the elory of God in the face of Jefus 

Chrift, 



SERM. Dk THEIK..OWN SALVATION/ t$9 

Chrift, that he has any degree of true faith, and has not 
abandoned himfelf to total infidelity. 

His remaining unbelief appears to him, efpecial- 
ly at times,^to be fo great and overbearing, that it 
is very grievous, and as a heavy burden finks him 
down, as an unfpeakable calamity, and exceeding crimi- 
nal. Againft this he has to watch, ftrive and pray 
continually, and he can work out his falvation in no 
other way. His conftant petition is, cc Lord, deliver 
me from this evil heart of unbelief. Lord, I do believe, 
help thou my unbelief, and increafe my faith. Give 
me that faith which is the fubftance of things hoped for, 
and the evidence of things not feen. May I never 
draw back to perdition, but believe to the faving of 
my foul." 

8. The Chriftian cannot work out his own falvation 
without refilling the devil, by watching againft and 
oppofing his influence, and the evil thoughts fuggeft- 
ed by him. 

The devil works in the hearts of men by the lufts, de- 
praved propenfities and evil thoughts which have been 
mentioned. He is reprefented in fcripture as taking the 
advantage of the depravity of man to fuggeft evil 
thoughts, and excite and ftrengthen the lufts of the 
heart, and to blind the mind of all them who do not be- 
lieve; to watch and exert all his cunning to deceive 
and deftroy them. . Unregenerate, wicked perfons are 
reprefented to be wholly under his power, in whom he 
powerfully worketh, they being in his fnare, and led cap- 
tive by him at his will. And in order to perfons be- 
ing converted and becoming Chriftians, this ftrong ene- 
my muft be difpoffeffed of their hearts, by Chrift, and 
they turned from the power of Satan unto God. And 
though Chriftians are fo far delivered from the power 
of the devil, and out of his reach, that he cannot de- 
ftroy or really hurt them in the end ; and he who is 
born of God keepeth himfelf, and that wicked one 
toucheth him not ; that is, is not able to deftroy or 
hurt them, by leading them to fin the fin unto death, 

or 



i6q how christians work out Serm. IX, 

or to live hi a courfe of fin ; yet they are not out of the 
reach of his "temptations and aftaults, fo long as they are 
failclified but in part -, and live in this ftate of imperfec- 
tion and depravity, Satan provoked king David to 
number the people ; and our Saviour faid to Peter, " Be- 
hold, Satan hath defired to have you, that he may fift 
you as wheat." The apoftle Paul was attended with a 
temptation which was the meffenger of Satan to buffet 
him. And even Jefus Chrift, who had no depravity to 
give the devil an advantage, was aflaulted and tempted 
by him. The apoftle Peter directs Chriftians to confi- 
der the devil as their adverfary, as a roaring lion, walk- 
ing about feeking w T hom he may devour. The apoftle 
Paul, fpeaking in the name of all Chriftians, fays, " We 
wreftie not againft flefh and blood, but againft principa- 
lities, againft powers, againft the rulers of the darknefs of 
this world, againft fpiritual wickednefs in high places ;** 
and directs Chriftians to take to themfelves the whole 
armour of God, that they may be able to ftand againft 
the wiles of the devil ; and goes on to addrefs them in the 
following words : " Stand, therefore, having your loins 
girt about with truth, and having on the breaftplate of 
righteoufnefs, and your feet fhod with the preparation 
of the gofpel of peace > above [or over] all, taking the 
fhield of faith, wherewith ye ftiall be able to quench 
the fiery darts of the wicked one. And take the helmet 
of falvation, and the fword of the Spirit, which is the 
word of God ; praying always with all prayer and fup^ 
plication in the Spirit, and watching thereunto with all 
perfeverance, and fupplication for all faints :" [Eph. \u 
10, 18.] 

In thefe words great and conftant work is prefcribed 
to Chriftians in reiifting the devil, and ftanding their 
ground againft all his wiles and aftaults ; a conflict too 
great and mighty for all but thofe who are ftrong in 
the Lord, and in the power of his might ; yet neceffary 
in working out their own falvation. The apoftles James 
and Peter exhort Chriftians to this fame work in the 
words following : " Refill the devil, and he will flee 

from 



i£RM. 



IX. THEIR OWN SALVATION. l6l 



from you. Be fober, be vigilant ; becaufe your adverfa- 
ry the devil, as a roaring lion, walketh about feeking 
whom he may devour : whom refill, itedfaft in the 
faith." 

There are fome who profefs to receive the Bible as a 
revelation from God, who doubt whether there be any 
devil, or invifible fpirits who are enemies to Chriit, and 
feek the deftruction of men. But furely they muft be 
very inattentive to the Bible who can doubt of this. 
The real Chriftian finds the truth of this fo abundantly 
aliened, that he cannot doubt of it : and his own expe- 
rience, if properly attended to, will confirm him in this. 
He will find many motions and fuggeflions in his own 
mind, which, from the kind of them, and the manner 
in which they take place, are evidently from the agen- 
cy of Satan. And he is warranted from fcripture to 
confider the devil as having a hand and agency in all 
the fooliih imaginations, evil thoughts and motions of 
his heart, and in all fin which he fees in others ; efpecial- 
iy their oppofition to Chrifl and the gofpel, and unrigh- 
teoufnefs and violence towards men ; for he is deceiving 
:he whole world, and works in all the children of difobe- 
lience, and is attempting to fur up all the corruption 
r hich is in the hearts of good men. Therefore, while 
Ihriftians are watching againft and oppofing all their 
own evil propensities, and acting againft and endeavour- 
ing to fupprefs and counteract the finful courfes of 
others, they are really refilling the devil, while they con- 
fider themfelves and others as criminal, for every evil 
motion in their hearts, and all wrong conduct, as if 
there were no devil to tempt them. 

However great, difficult and of long continuance this 
work of refilling the devil is, every Chriftian muft go- 
through it, and overcome, in order to obtain heaven. 
The Chriftian is in himfeif wholly unequal to it, but by 
Chrift flrengthening him he may go through it all. The 
Chriftian muft do the work, while in order to it he muft 
be itrengthened by the power and grace of Chrift, by 
which he becomes ffrdngf in the Lord and in the power 

Y~ of 



f^'Z HOW CHRISTIANS WQR'K QUI*' SsRM. %, 

of his might. The Chriftian has no reafon to deftre 
that Chrift mould take this work out of his hands, and" 
refift and conquer the devil and his lulls without the 
agency of the Chriftian ; but ought to confider it as a 
great privilege to be obliged to do the work himfelf, and 
conquer, in the ftrength and power of the Redeemer. 



Mrmstt x. 



The fame Subject continued. 



Phil. ii. 12, 13^ Work out your own fal-vathrt 'with fear 
and trembling : for it is God who workeih in you> both t& 
Will and to do, of bis good p leaf are* 

T has been attempted to fliew in the preceding dif- 
courfe,; though in an imperfect, defective manner and! 
egree, what the Chriftian has to oppofe^ fupprefs, mor- 
tify and overcome, in working out his own faivation. 
This may be called the negative part of his work, con-< 
filling in renouncing and departing from evil ; and is 
all comprehended in the apoftolic injunction^ " That ye 
put off, concerning, the former converfation, the old 
man, which is corrupt according to the deceitful lulls :" 
\_Epb* iv. 2 2.]' 

Secondly i We come now to conftder the pofttive part 
of tliit work in doing which Chriftians work out their 
own falvation, which is fammarily exprefTed in the fol- 
lowing words i " And that ye put on the new man, 
which after God is created in righteo'ufnefs and true 
holinefs." 

This implies miicfi, and confifts in a conftant, careful 
endeavour to conform to and obey the divine com- 
mands in heart and life, to live foberly, righteoufly and 
godly in all things to the end of life. This may be. di- 
vided 



SeRM.' X. THEIR OWN SALVATION. 163 

vided into two branches, viz. the duties of which God 
Is the more direct object, and thofe which more imme- 
diately refpec! man. 

To God they owe their .Whole .felves,and all they can 
do. They muft love 'him with all their heart, foul, 
itrength and mind. This implies a variety of ftrong, 
conftant exercifes of heart towards him, as he is reveal- 
ed in three perfons, the Father, Son and Holy Ghoft-; 
efpeciaily as he has appeared God manifeft in the flefh, 
in the character of the Son of God, and Saviour of the 
world, exhibited in his w r ords, and works of obedience 
and fufrering, his death, refurrection from the dead, af- 
ceniion to heaven, and reigning gloriouily there ; and 
'in his revealed future defigns and works. 

They muft believe in God and in Jems Chrift, that he 
is, and that he is a rewarder of them who diligently feek 
him. They muit attend to, believe and realize his be- 
ing and whole character as he is revealed in the Bible, 
Avith all the important and leading truths which are con- 
tained in it, fetting God always before their eyes, and 
trufting in Chrift for pardon and complete redemption, 
which implies all they want or can deiire, diligently 
feeking the divine favour through him, or for his fake* 
"Thus they muft 'live a life of faith on the Son oftjod, 
defining to be found in "hirn, not having their own righ- 
* teoufnefs, which is of -the law, but that which is through 
the faith of Chrift, the righteoufnefs which is of God 
by faith ; heartily defiring and feeking his Spirit to 
. dwell in them, and form their hearts to every Chriftian 
exercife and duty, and doing all in the name of Chrift, 
.in the exercife of a cordial love of his whole character, 
and pleafing approbation of the way of faivation of mi- 
ners which is revealed in the gofpel. 

They muft be heartily ; devote*fl to the glory of God, 
to his honour, intereft and kingdom, as the fupreme ob- 
ject of their defire and affection* This is neceifarily im- 
plied in fupreme love to hirn, in which they give them- 
Selves wholly away to him in the exercife of the moft 
^friendly,- benevolent love 3 rejoicing in his being, felicity 



1-64 HOW CHRISTIANS WORK OUT SEEM. X* 

and glory. This is in a true and in the higheft fenfe dif- 
interefted affection, and neceffarily excludes all felfifhnefs, 
fo far as it takes place, as it cannot proceed from felf-love 
as the ground of it 5 but is directly contrary to it, as it 
gives up all felfim affection and intereft, for an infinitely 
greater, more worthy and important intereft and object ; 
making the being of God, his intereft and honour, their 
fupreme inter eft, the object of their higheft regard, and 
ultimate end, to which all other beings and interefts are 
wholly fubordinated, as not worthy any regard, but to 
be rejected when they come in competition with the 
Lonour and intereft of this infinitely great, worthy and 
glorious Being. By this difpofition and exercife of heart 
alone do they comply with the apoftolic command, 
" Whether ye eat or drink, or whatever ye do, do all 
to the glory of God. And that they who live, ihould 
not henceforth live unto themfelves, but unto Him who 
died for them and rofe again." And thus they enter 
upon and live a life of true and real felf denial. 

The more Chriftians are fwallowed up in views of 
the glory of God, and their hearts defire and rejoice in 
the unchangeable and eternal glory and felicity of the 
Infinite Being, as the object of their whole purfuit, inte- 
reft and happinefs, which does not confift in the ieaft 
degree in felfifh affection ; the more is their own falva* 
tion promoted, and the greater is their enjoyment, and 
the nearer do they get to heaven. The perfon who, 
under the influence of felf love, or felfifhneis, feeks his 
own perfonai intereft, honour and felicity fupremely 
(and this is the unchangeable nature of every degree of 
felf love) exerts the whole ftrength of his foul in direct 
oppofition to the Chriftian affection now defcribed ; and 
as he regards himfelf fupremely, he fubordinates the be* 
ing, felicity and glory of God, that he may anfwer his 
own ■feififh ends thereby, and cares nothing for the for* 
mer, afide from his own fuppofed perfonai intereft, or 
any farther than the latter may be promoted thereby. 
Such an affection is the ftrongeft contradiction to ail 
truth, and does love and make a lie in the higheft and 

moil 



SJERM. X. THEIR OWN. SALVATION. * 165 

moft emphatical fenfe. If the fmalleft pebble, or one 
grain of fand, ftiould be felected and preferred to the 
whole material world, comprehending this earth, the 
fun, moon, and all the liars, and no regard be paid to 
the exiftence, order and beauty of the whole, any far- 
ther than they relate to that fingle grain, and contribute 
to fupport and favour that infinitely fmall portion of the 
material .world ; this would not be more unreafonable 
and contrary to the truth, yea, it would be infinitely 
lefs fo, than for one individual perfon to pay a fup»eme 
regard to himfelf, and fubordinate the Infinite Being to 
his own private, perfonal intereft and happiriefs, who is 
fo great, worthy .and glorious that there is infinitely lefs 
proportion between fuch individual and Him, than there 
}s between the leaft grain of fand and the whole mate^ 
rial creation. 

There are too many profefiing Chriflians who embrace 
and purfue a fcheme of practical religion which is as un- 
reafonable, contrary to truth, and abfurd, as this appears 
to be*. They fay that it is impofiible for men to love 
God, fo long as they confider him to be difpleafed with 
them, and think he does not love them ; that he muft 
firit rnanif'eft to them that he is their friend, and loves 
them, and they muft believe it, before they can love 
him ; that in this way they were brought to love God, 
and to be reconciled to his character and law, and to all 
the truths and duties of Chriftianity ; they were brought 
firft to fee and believe that God loved them, and on this 
foundation only they firft began to love him, and con- 
tinue to be friendly to him. Thus they declare that all 
their regard and love to God is nothing but felf love, 
for they love him only becaufe he is a friend to them, 
and will anfwer their own felfifh ends, and promote their, 
own perfonal, felfifh intereft, and fubordinate their Ma- 
ker, and all his intereft, to their own beloved felves. 
Their religion is all built on an impofiible fuppofition, viz, 
that they had evidence that God loved them, before they 
had any love to him, and while they were his enemies ; 
which is directly contrary to fcripture and reafon. But 

« if 



l6*6 HOW CHRISTIANS WORK OUT SeRM. X? 

ff this were not contrary to fcripture, and a mere delu- 
sion, their love to God is as far from true friendfhip to 
him as darknefs is from light ; for it is nothing but felf 
love at fecond .hand, and is an affection which our Sa~ 
yiour condemns, as^that which the moft wicked man 
and greatefl en em V of God may have. He fays, " If ye 
love them who love you/' (1. e. merely becaufe they 
Jove you 3 J " what reward have ye i Do not even the 
publicans the fame ?" 

The words of the apoille John are appealed to as a 
fupport ef this fcheme of religion ,: " We love him bo 
caufe he firft loved us." But thefe words are entirely 
mifunderftood by them, and perverted to a moll injuri- 
ous and fatal purpoie. The apoille does not fay, " We 
love God becaufe we firfl believed he loved us/' iii 
which fenfe they take the wordSj in order to anfwer 
their purpofe. JThe natural and plain .meaning of the 
words, and which is pointed out by the context^ is this : 
*' God ,loved us hrfl, and gave his Son to : die for us i ancl 
lie has .given us a heart to love hirn ? by which .we have 
been born of God : this is the caufe of pur loving God : 
for if he had ;not thus firfi; loved us^ while we were ene- 
mies, and caufed us to ,be born again by his .Spirit, we 
ihould not have loved him : fox he who ]is fiot J^prn of 
God will not exercife any true love to him, though he 
Ihould love them, and tell them he did fo, by a particu- 
lar revelation. Therefore they who love ,G6d only up« 
on this felfifh ground, and build all their religion upon 
It, however zealous they may be, and however much 
they may do, are not working out their own faivation^ 
but the contrary, and never will obtain it. 5 ' 

The importance of this point, and the delufion with 
-which fb many are deceived, it is to he feared to their 
own ruin, is thought to be a fuificient -reafon for this 
Teeming digreflion. 

This fupreme love to God, and dedication to him, liv- 
ing not unto themfeivcs, but to and for him, implies a 
hearty, fenhble acknowledgement of him in all- their 
-ways, and in all events which take place ; feeing his 

hand 



§£RM. X, THEIR OWN SALVATION. l6j 

hand in them all, and heartily fubmitting to him, and 
acquieicing in his governing, providence, and rejoicing 
that the Lord reigns without controul, ordering every 
thing, and every clrcumfta-nce, from the greateit to the 
leaft, in the exercife of infinite power, wifdom, recti- 
tude and goodncfs. 

This pious difpontion, and thefe ex'ef cifes of heart to- 
wards God, are to be exprefled and acted out in all pro-* 
per ways and conduct. This requires much care,, la- 
bour and felf denial, and a ftrong resolution, and mucls 
fortitude of mind. The Chriftian muft confefs Chrift 
before men, mult fpeak for him and in his caufe, when-* 
ever there is a proper opportunity, and muft publicly 
profeis his belief in him and cordial fubjectlon to him in; 
obedience to all his commands, and attendance upon all 
his institutions. He muft pay a ftrict and confcientious 
regard to the fabbatb, carefully avoiding all thofe things 
which tend to interrupt his attendance on the religious 
duties of that day, devoting the whole time as much as 
may be to the exercifes of religion,, conft-antly attending 
on public worfhip, with ferioufnefs and devotion. He 
mutt attend much to the Bible, daily reading and medi- 
tating upon it, that he may grow in his acquaintance 
with it, and be entertained and directed by it, "as a 
lamp td to his feet, and a light to his path." Thus " his 
delight is in the law of the Lord, and in his law doth 
he meditate day and night." 

He will attend devoutly on the Lord's fupper when-- 
ever he has opportunity, and be careful not to neglect 
the important preparatory duties of feif examination, 
prayer, &c. He is a friend to family religion ; and, if 
head of a family, will practife daily devotion in it, in at-* 
tending to the word of God and prayer, taking particu- 
lar care that the whole family attend in a ferlous and 
Orderly manner, and that they are all inftrucred in things 
of religion, and under good regulation and government- 
And he will be careful that no worldly buiinefs or con- 
cern interrupt the religious duties of the family. He 
muft alio practife and conftantly maintain fecret prayer, 

A' 



t68 HOW CHRISTIANS WORK OUT SeRM. X» 

A Chriftian cannot maintain his fpiritual life, activity 
and comfort in the Omifiion of clofet duties, and cannot 
work out his own falvation without conftantly entering 
into his clofet, agreeable to the direction of Chrift, and 
being much in devotion there. The prayerlefs perfon 
is not in the way to heaven. Prayer comprehends not 
only petition for what perfons want, for themfelves and 
others, but adoration, and praife and thankfgiving for 
divine beneficence to themfelves and to others, together 
with humble confeilion of fin, unworthinefs and ill-de- 
fe'rt. The Chriftian will find abundant matter for pray* 
ef and devotion, or interconrfe with God, every day 
and hour, and muft in fome good meafure, at leaft, ac~t 
up to the apoftolic direction^ " praying always, with all- 
prayer, and fupplication in the Spirit ; in every thing by 
prayer and fupplication, with thankfgiving, make known 
his requefts unto God," to whom he may have accefs at 
all times through the great Mediator, with humble bold* 
nefs and freedom. 

* And as the Chriftian has made a public profeftlon of 
religion, and joined a particular Chriftian church, he is 
tinder covenant engagements to watch over his brethren 

.CI o 

and fillers, and aillft in the exercife of difcipline, agrea- 
ble to the directions of Chrift ; which requires great at- 
tention, care and refolution, in order to be acquaint- 
ed with the truth of facts, and judge and act., fo far as 
he is called to it, agreeable to the truth and the dictates 
of Chriftian love, and fo as fhall be moft for the honour 
of Chrift, and the good of every individual of the 
church. This is included in the exercife of piety to- 
wards God, as well as his duty to his fellow Chriftians. 
And his love to God will induce him to fpeak and act, 
in all companies and on all occafions, for the honour of 
God, and fo as to recommend Chriftianity to all, being 
conftantly concerned that his converfation Ihould be as 
becometh the gofpel of Chrift* 

Another branch of practice by which Chriftians work 
Out their own falvation confifts in thofe duties which 
more immediately refpeel: their fellow men. Thefe are 

all 



S'jS R ail . X. THEIR, OWN SALVATION. l6$ 

all implied in loving their neighbour as themfeives, or 
doing to others as they would that others fhould do un* 
to them, and in exprefiing this love in all proper ways 
in words and conduct. 

They are careful and exact to do juftice to ail with 
whom they have any connection* and are confcientiouf- 
Iv concerned and ensjaeed not to injure anv perfon either 
in their thoughts, words or actions, in any or his mtt* 
refts, of worldly property or character, of body or foul ; 
conftantly watching againft and oppofmg the many 
temptations and opportunities to do wrong to any of 
thole with whom they have any concern, in the leaf! 
inftance or degree ; taking diligent heed not to prac- 
tife according to the many falfe maxims and examples 
of mankind, but making the holy fcripture their con* 
if ant rule in all their thoughts, words and dealings with 
Others. 

And they are not only concerned and careful to do 
juftJee to all, but they love mercy, and wilh and endea- 
vour to do ail the good they can unto all men, embrac* 
ing all opportunities to promote their belt intereft, both 
temporal and eternal, whether they be friends or ene- 
mies. They muft exercife a benevolent love to their 
word enemies* whatever injuries they may have receive 
ed from 'them ; they muft wiih them well, do good to 
them, and pray for them in particular, while they are 
praying for all men. And if at any time they are con- 
vinced that they have injured any of their fellow men, 
they muft not reft till they have made all the reparation 
or reftitution which is in their power, whatever morti- 
fication, coft and pains this may require. 

They muft be careful to fpeak and conduct towards 
all with becoming decency and refpect* whether fuperi- 
ors, inferiors or equals ; and to fet good examples be- 
fore all, of humility, temperance, fobriety, meeknefs 
and kfiidriefs ; being ready to every good work, practif- 
ing patience* forgivenefs and long-fuiTering, endeavour- 
ing to live in peace with all men, as far as fhall be in 
their power. And to this end they muft be careful to 
Z pra&iie 



t?0 HOW CHRISTIANS WORK OUT S£RM. jy 

pradiie all thofe relative duties towards tliofe who arc 
in the neareft connection with them, whether hufband, 
wife, parents* children, hretliren, inters, domeftics, and 
particular relatives or friends. And they have particu- 
lar and important duties to do towards their brethren 
and lifters of the church, of the houfehold of faith, fome 
of which have been mentioned under the preceding. 
head; They muft live in the exercife and expreliion of 
benevolence and kindnefs to them-, being, ready and care- 
ful to minifter to the relief and comfort of their bodies,, 
by giving iSem food and raiment, and affording thera 
any helfv of which any of them lhall ftand in need, and 
by exerciiing and inanifefting a particular concern and 
friendfhip for them, and complacency in them, in the ex*> 
ercife and practice of that brotherly h-ve which is peculiar 
to Chriftians, 

They muft be diligent and faithful in their particular 
calling and bulinefs, ftriving to improve their time and 
talents to good purpofe, fe as to have a ftypply for their 
own bodily wants, and ©f theirs who depend in any. 
meafure on them y and fb-s-s to be 'able' to give relief to- 
all who ftand in need ; and fo as to redeem time for re- 
ligious exercifes, and the improvement of their minds 
in all ufeful knowledge,, which in then? eircumftance* 
they fhall have opportunity to acquire, diligently im- 
proving all their time in fomething really ufeful to theirs 
felves or to others, or to both. 

Thirdly. Chriftians in working out their own ialva- 
tion muft perfevere in this work, which has been imper^ 
feebly defer ibed, to the end of life. 

Chriii faid to the Jews who profefted to believe on 
him, " If ye combine in my w r ords, then are ye my difci- 
ples indeed ;" [ John viii. 31 :] which words imply that 
none are the true difciples of Chrift but thofe who per- 
fevere in obedience to him to the end of life. They 
only who overcome, are faithful unto death, and endure 
to the end,fnall be faved ':• \_Maih. x. 12 ; Rev. ii. 7, 10. J; 
w If any man draw back, my foul fnali have no plea- 
fure in him" and he draws back unto perdition : [Heb.» 
?• 38, 39.] Fourthly* 



&ERM. % THZiR. OWN SALVATION 17* 

Fourth!)'. The Chriftian, in working out his own fal- 
vation, mull increafe and make progrefs in his labour 
and work, and daily do mere and more. He muft make 
advances in knowledge and fkill in his buikiefs, and in- 
creafe in seal, erigagednefs and activity. 

When a Chriftian enters on his work he may be com- 
pared to a youth who begins to work at fome trade. 
By working he continually increafes in (kill and ability 
to work : he daily makes advances in his work, and 
does more and more in a day, till he is perfect in his 
trade and buiinefs. So the Chriftian who is working 
out his own falvation not only continues and. perieveres 
in his work, but his work increafes on his hands, and 
he gains in fkiil and ftrength, in his engagednefs and ac- 
tivity, and does and abounds more and more, Increafe 
in grace and holinefs is as neceffary in order to obtain 
falvation, as perfeverance. It is effential to the nature 
of true grace to grow and increafe in the exercife of it \ 
fo that it is as certain that he who does not make any 
advances in a holy life, and increafe in his work, and 
abound more and more, is not in the way to heaven 8 
and has no true grace, as it is of him who falls away, 
and wholly ceafes to work. " The path of the juft is as 
the' Alining light, which fhineth more and more to the 
perfect day." There is no way to heaven but this. 

The apofde Paul tells the church at Phiiippi, to whom, 
lie gave the direction in the text, that in working out 
his own falvation he was driving to prefs forward, and 
go on in his Chriftian courfe till he mould arrive to per- 
fection, not refting in any paft or prefent attainments : 
" Not as though I had already attained, either were al- 
ready perfect \ but I follow after, if that I may appre- 
hend that for which alfo I am apprehended of Chrift 
Jeius. Forgetting the things which are behind, and 
reaching forth unto thofe things which are before, I 
prefs toward the mark, for the prize of the high calling 
of God in Chrift Jefus." The apoftles infift much on 
this, as the character and duty of Chriftians, that they 
increafe ' and abound more and more in each Chriftian 

grace 



If 2. HOW CHRISTIANS WORK OUT S.ERM. X, 

grace and- in every good work. This will appear by 
the following quotations : " Therefore, my beloved- 
brethren, be ye ftedfaft, unmoveable, always abounding; 
in the work of the Lord." To abound, in the ^vork of the 
Lord is to increafe in working, and to do more anci 
more. In this fenfe the word abound is frequently ufed, 
w T hich will appear from the paflages which will now be 
quoted : " And this I pray, that your love may abound. 
yet more anci more in knowledge and in all judgment : 
\ThiL i. 9.] And the Lord make you to increafe and 
abound in love one toward another, and toward all men. 
Furthermore, then, we befeech you, brethren, and ex- 
hort you by the Lord jefus, that as ye have received of 
us how ye ought tq walk and pleafe God, fo ye would 
abound more and more. Ye yourfelves are taught of 
God to love one another : but we befeech you, breth- 
ren, that ye increafe more and more \ [1 Tbsjf. hi. 12 ; 
iv. 1, 9, 10.] That ye might w r alk worthy of the Lord, 
unto all pleaiing, being fruitful in every good work, and; 
increafing in the knowledge of God; [_CoL i. 10.] 
For if thefe things, (i. e. the Chriftian graces which he 
had jufl mentioned,) be in you and abound, they lhall. 
make you tjiat ye ihall be neither barren nor unfruitful, 
in the knowledge of our Lord Jefus Chrift K For if ye 
do thefe things, ye mail never fall. For fo an entrance 
ftiall be miniftered unto you abundantly into the ever- 
lafting kingdom of our Lord and Saviour Jefus Chrift/ 
Beloved, beware left ye, being led away with the error 
of the wicked, fall from your own ftedfaftnefs : but 
grow in grace, and in the knowledge of our Lord and 
Saviour Jefus Chrift :" [2 Pet. i. 8, ic, \\ ; iii. 17, 18. j 
In thefe words, abounding in the exercife of every 
Chriftian grace, and growing in grace, and in the 
knowledge of Chrift, is represented as the only fare 
way to efcape falling into deftruction, and to enter into 
the kingdom of heaven. The fame truth was inculcated 
by Chrift : " Every branch in me that beareth not 
fruit, he taketh away ; and every branch that beareth 
fruit, he purgeth it, that it may bring forth more fruit.'* 

According 



Se'rm. X. their' own salvation. 173 

to 

According to this there are but two fort- of vifible 
Chriftians, viz. they who are not real Chriftians, and 
confequentiy bear no fruit ; and they who are true 
Chriftians, and are fruitful, being conftantly purged fo 
as to increafe in their fruit, and bear more fruit the ! 
longer they live. And that this muft be fo is plain and 
certain, becaufe for a man to work out his own falvation 
is to do that by which he is ripening, preparing and- 
becoming more meet for the kingdom of heaven ; which 
he cannot do but by growing in grace, and becoming' 
more and more holy, and soins: on toward perfection, 
in holinefs : and this is the fame with abounding more : 
and more in everv £Ood work. 

This is the work and life of a Chriftian, a defcription 
of which has be'en now attempted in order to mow what 
is intended by his working out his own falvation. This 
attempt, though imperfect and defective, will ferve to 
tlifcover what this work is, according to the holy fcrip- 
tures, in the moft effential part of it, and that it is in- 
deed a very great work, infinitely the greatefr, moft 
difficult and important, that any man ever engaged in 
and performed. 

Some, it may be, will be ready to fay, as the difciples 
of Chrift faict to their Lord, on a certain occafion, 
" Who then can be faved !" If this be the work of a 
Chriftian, and the only way to work out our own falva- 
tion ; if men muft thus deny all ungodlinefs, and every 
worldly luft, and muft live thus foberly, righteoufly 
and gocUy in the world ; if they muft be fo ftri£t, care- 
ful, watchful, painful and laborious in this work ; if 
they have to oppofe and conquer fuch numerous, crafty 
and powerful enemies, and muft deny themfclves, and . 
take up their crofs daily ; if they can have no reipite, 
can never be releafed from this work, by night or by 
day, but muft perfevere in it to the end of life ; and not. 
only fo, but their work increafes on their hands every 
day, fo that the longer they work, the more is requir- 
ed, and the more they do, the more they have to do ; 
if this be the cafe with man, if this be the only way to 

heaven, 



§74 HOW CHRl^TIAKS WORK OUT SeRM. X, 

heaven, who #IH ever get there! If there be any in 

the way to folyajion, furely they are very few ; the moft- 
are like to mifs of it forever. And who can have cou- 
rage to engage in fuch a work as this 1 and how is this 
confident with the wer4s of Chrift : " Take my yoke 
upon you, and learn of rne, for I am meek and lowly in 
heart ; and ye ihail find reft to your fouls : for my yoke 
is eafy, and my burden is light r** 

A full anfwer to this m found in the reply of Chrift 
to the queftion which his difciples put. to him : u Who 
then can be laved I** ^This is indeed impoffibk with 
men, but not with God ; for with God all things are 
poffible." Though man, in his fallen, depraved Hate, 
be altogether unequal to this work, and will never, of 
himfelf, do any thing to any purpofe ; yet, by the help 
of God, by his grace and ailiftance 2 he may do all this, 
and work out his own falvation ; and he will find it to 
be not only poffible, and that, by Chrift ftrengthemng 
Mm, he can do all thefe things, and more ; but the 
in oft agreeable and pleafant work in which man can be 
employed, This Is held forth in the text, which is to 
be farther explained, and will be more particularly con- 
fidered in the fequel. 

But before we pafs to this, feveral obfervations will 
be made with regard to working out our own falvation, 
as it has been defcribed, which may prevent any mif- 
under flan ding, and throw farther light on the fubject, 

I. By Chriiiians working out their own falvation i$ 
not meant that by this they k> recommend th -iifclves. 
to God, that out of regard to the worth and merit of 
their good works they obtain an intereil in the divine 
promiles, and a title to falvation. The declarations of 
fcripture are directly contrary to fuch a fuppoiition. 
" By grace are ye faved, through faith, and that not of 
yourfelves ; it is the gift of God. Not of works : for 
we are his workmanlhip., created in Chrift Jefus unto 
good works. Not by works of righteoufnefs which we 
have done, but according to his mercy he faved us, by 
the warning of regeneration and renewing of the Holy 

GhoftV* 



S$RM. X. THEIR OW^ S^XVATIOX. %f§ 

Ghoft." Men are brought into a frate of falvation, and 
an intereft in the promiies of the covenant of grace? 
and have a title to eternal life, by the firft act which 
unites them to him, that is, by the fir ft exercife of faith 
on him. They do not earn or merit falvation by their 
works, nor do they aim at or attempt this, or have the 
feaft deure of it. They are fo far from this, that their 
firft holy exercife implies a fenfe of their unworthinef* 
and ill defert ; and they come to Chrift for falvation as 
a free gift to the infinitely unworthy and ill deferving, 
trufting in his merit and righteoufnefs to recommend 
them to all that favour and falvation which they defire 
and feek after. And all this is expreiled or implied in 
all they do in working out their own falvation. They 
are fo far from offering any thing of their own as the 
price of their falvation, that all their working and ex- 
ertions are implied in coming to Chrift and trufting in 
him for complete redemption as a free, undeferved gift, 
to be obtained through him, without money or price* 
And ail they do in working out their own falvation con- 
firms eftentially in this, in coming to Chrift for all, and 
receiving all from him, even ftrength, righteoufnefs and 
falvation, in a fenfe of their total unworthinefs of the 
fcaft good, a,nd defert of infinite eviL 

It is of importance that this point fhculd be viewed 
in this fcriptural light, and kept in mind, to prevent 
thofe dangerous miftakes into which many have fallen. 

Moreover, real Chriftians not only have an intereft 
in falvation by promife, when they begin to work it 
out ; but if it were not fo,. all they do in working out 
their falvation is fo.far from meriting or deferving fal- 
vation, or any favour, that they continually deferve to 
be excluded from it forever and to perifh ; and by all 
they do they do not become lefs ill deferving than ther 
were before they began to work, but more fo. AH 
they do is fo defiled with fin, is fo deficient, and comes 
fo far fhort of what is their duty, that for this they de- 
ferve to be given up to evil, and perifh, and muft perifii 
after .all, were it not lor the merits of Chrift ; in whom 

thev 



I JO MOW CHRISTIANS WORK OtlT $ERM. X- 

they are accepted in all tlleir holy exercifes and works* 
and their iins are pardoned, and through his righteouf- 
nefs they receive the reward of eternal life. This every 
Chriftian feels conftantly, and acknowledges to be true 
with regard to himfelf, while he is with the g;reateft care 
and diligence working out his own falvation, 

II. Chriftians do not work out their own falvation 
in their own flrength* but by the fpecial and conftant 
ailiftancc and powerful influences of the Spirit of God, 
by which they are made ilrong in the Lord and in the 
power of his might* Chrillians are in themfelves alto- 
gether unequal to this work* being nothing but weak- 
nefs and insufficiency: it is infinitely too great and ar- 
duous for them : they depend entirely and conftantly 
on the grace and afliftance of God,, in order to do any 
thins: effectually towards it. This is abundantly declare 
ed in the fcripture* Chrift tells his difciples* " Without 
me ye can do nothing." And he faid to the apoftle 
Paul, " My grace is fuf&cient for thee : for my ftrength 
is made perfect in weaknefs." Paul therefore dared to 
fay, " I can do all things through Chriii; who flrength- 
eneth me. For when I am weak, then am I ftrong* 
By the grace of God I am what I am : and his grace, 
which was bellowed upon me, was not in vain> but I 
laboured more abundantly than they all : yet not T, but 
the grace of God which was with me." According to 
our text, it is God who worketh in them both to will 
and to do this great work which is before them* With- 
out his energy, and conftant effectual operation on their 
hearts, they would not take one ftep in this work, or 
put forth any a& of will towards it. But this will be 
more particularly confidered, in further attending to 
this fubjecL 

III. This work is as neceffary to be done in order to 
falvation, as it would be if men obtained a title to fal- 
vation by thus working, and merited it by their good 
works. Though men are not faved by or for their ho-» 
linefs, yet holinefs is as neceifary to falvation, as if they 
were j for deliverance from iin, and turning from it, 

and 



SiRMt. A. THEIR OWN SALVATION. IJJ 

and tile exercife of holinefs, is efTential to falvation, as 
the latter can have no exigence without the former. 
It is as neceflary that men ihould be holy : in order to 
falvation, as it would be were they to obtain a title to 
it and merit it by their holinefs and good works ; for 
it Hill remains true, that without holinefs no man (hall 
fee the Lord, or enjoy falvation. But to be holy and 
exercife holinefs, is to work out falvation, in the fenfe 
of the text, and as it has been now defcribed. 

The moral inability of man to exercife holinefs, and 
go on to perfection in holinefs of himfelf, does not make 
it in any degree lefs necelfary that he ihould be holy in 
order to be happy \ and therefore not the lefs necelfary 
that in order to be holy men ihould be active and 
work ; for that men ihould live a holy life, or be holy, 
without working, or the exercife of holinefs, is a con- 
tradiction. 

IV. Though men are morally unable to work out 
their own falvation of themfelves, but depend on God 
for alliitance and grace, by which he worketh in them 
both to will and to do it ; yet it is not only as necelfary 
they ihould do thefe works, but they are as much their 
own works and actions, as if they did them of them- 
felves, without any aflifcance and powerful, effectual 
influence from God. God's ailiiting men to do thefe 
works, does not make them the lefs man's own exercifes 
and works, than if they did them without any afliitance. 
Every act of any perfon's will or choice, and all the de- 
iigned attendants and confequences of fuch a volition, 
are his own exercifes and actions, and it is impoffible it 
ihould be other wife, whatever influences he is the fab- 
ject of in order to his thus willing and acting. What- 
ever a man wills, and does in the execution of his will, 
are his own exercifes of will, and his own actions, and . 
cannot be other wife ; and to affert the contrary is al- 
ways an untruth, and a palpable contradiction. 

It would be needlefs to make this obfervation, were 

it not that fome have been fo though tlefs and abfnrd, 

however learned and judicious in other matters, as to 

A a ' fay, 



1^8 WHAT IS. MEANT SeRM. XI, 

fay, that if God worketli in men to will and to do, fo 
that their choice and doing is the effect of what God 
does work in them, then it is God who wills and does, 
and not man ; and if there be any virtue or goodnefs 
in what is done, it is the virtue and goodnefs of God, 
and not man's. But this is manifeftly moil abfurd, 
and contrary to the reafon and common fenfe of man- 
kind ; for they feel and know that every thing which 
men will and do is their own choice and deed, and not 
of any other ; and that, whatever induced them thus 
to will and do ; and that it is as much their own acl: 
and deed, as if they had done it without any fuch in- 
fluence. And if what they do be right and virtuous, it 
is as much their own virtue and groodnefs, as it could 
be if they had done it without any influence or afftftance 
from others* 

Upon the whole, to conclude this head, it appears 
that Chriftians have a great work to do, which is abfo- 
lutely neceffary in order to be faved, in which they 
mull be active, rnuft will and do it. And this is to 
perfect holinefs in the fear of God, and work out their 
own falvation with fear and trembling. And this is 
the work fpoken of in the text ; a defcription of which 
has been attempted in the preceding difcourfe : which 
may God blefs to the benefit of all who fhall give to it 
a proper attention. Amen. 



$ermmt xi. 



Phil. ii. 12, 13. Work out your gwu falvation with fear 
r and trejnbling : for it is God who worketh in yon 9 both U 
. will and to do 9 of his good plea fare. 

IN attending to thefe words it has been attempted to 
confider and mew what is intended by Chriftians 
working out their own falvation. This has been endea- 
voured 



S£RM. XI. BY FEAR AND TREMBLING. 1/$ 

voured in the preceding difcourfes. It is now propofed, 
II. To confider what is meant by their doing this 
with fear and trembling. 

It is of importance to obferve here, and let it be kept 
in view, that this paiTage of fcripture cannot be under- 
ftood, and the true fenfe of it given, unlefs the real mean- 
ing of thefe words be properly afcertained, and fixed in 
our minds : for they are really the key by which alone 
the meaning of the whole paiTage is opened, and with- 
out which the true intent and force of thefe words of 
the Apoftle cannot be perceived. This, it is expecled, 
will be made to appear before the fubjecfc is difmified ; 
and is a reafon why thefe words mould be examined 
with particular care and attention, that the true import 
of them may not be overlooked, and they be taken in a 
wrong fenfe, but the true meaning of them be known 
and fixed. 

The drift and force of the exhortation of the apoftle 
is not merely to work out their own falvation, but has 
a principal and chief refpecl to the manner of doing this, 
which is expreffed in the words, "With fear and 
trembling." Therefore in thefe words is contained an 
cffential part of the exhortation ; and to this part, 
which points out the manner and only way in w T hich 
they could work out their own falvation, the following 
words do wholly refer, as an argument to enforce it : 
" For it is God who worketh in you both to will and 
to do 9 of his good pleafure." This is a reafon, not 
merely why they mould work out their own falvation, 
but why they mould do this with fear and trembling, 
as the only way in which it could be done. Whatever 
men may do, and however much and great pains and 
labour they may take in working out their falvation ; 
yet if they do not this with fear and trembling, they 
will fail of obtaining falvation. This points out the 
only way to heaven. But this will be more particular- 
ly confidered and illuftrated in the profecution of this 
iubjecl:. 

The 



;8o WHAT IS MEANT SEEM. XL 

The following particulars will ferve to lead to the 
true meaning of fear and trembling. 

i. Thefe words mull intend fbmething which is 
right and becoming all Chriflians at all times, while 
they are working out their own falvation. It is what 
is effential to all truly Chriflian grace and exercifes, and 
belongs to the beauty and excellence of their character : 
and as they cannot be real Chriflians and live as inch 
without it, fo the more they have of it, the better and 
more flrong and excellent Chriflians they are. If this 
were not fo, the Apoftle would not have exhorted them, 
and confequently all Chriflians, at all times and in all 
ages, thus to work out their own falvation. It would 
be injurious and abfurd to fuppofe that he exhorted to 
tliofe exercifes and that practice which are not virtuous 
and excellent, and becoming all Chriflians, at all times, 
as their indifpenfable duty, in which they are bound to 
excel, and cannot be practifed to excefs. This obferva- 
tion, of the truth of which none can doubt, will help to 
fliew what is not intended by fear and trembling here, 
viz. all thofe exercifes which are wrong:, or are a blemifh 
and imperfection in the character of a Chriflian. Thefe 
mufl all be excluded, and will lead to the observations 
following. 

2. The Apoftle does not exhort Chriflians to work 
out their own falvation under the influence of a ferviie, 
Jlavifb fear of God, in which no true love is implied, 
but is contrary to a fpirit of love. This is fometimes 
meant by fear in the fcriptures, and is condemned as 
contrary to a Chriflian fpirit of love and true obedience. 
This Apoftle fays to Chriflians, " Ye have not received 
the fpirit of bondage again to fear ; but ye have receiv- 
ed the Spirit of adoption, whereby we cry, Abba lather. 
God hath not given us the fpirit of fear ; but of power, 
of love and of a found mind :" [Rom. viii 15 ; 2 Tim. 
i. 7.] * He therefore certainly did not exhort Chriflians 

* The word in the original, tranflated fear, 2 Tim. \. 7, is de'dicu, 
which is not the word commonly ufed for fear, and the moft proper 
meaning of it is cowardice. 

■ to 



8ERM. XL BY FEAR AND TREMBLING. l8t 

to exercife fuch fear in working out their falvation. 
The apoftle John fays, there is no fear in love ; but 
per feci: love cafteth out fear. He that feareth is not 
made perfect in love. 

3. By fear and trembling here is. not meant a con-* 
itant trembling fear of falling away and periming at 
laft. This cannot be the meaning, becaule this is not 
the duty of all Chriftians, and cannot be confidered as 
a Chriftian virtue, but rather an imperfection, and at 
lead a defect of grace. Chriftians are directed to make 
their calling and election fare. The Apoftle fpeaks of 
thofe Chriftians to whom he gave the exhortation un- 
der consideration, as thofe of whom he was confident 
that God v/ould carry on the work he had begun in 
them, until the day of jefus Chrift. And how could he 
direct them to tremble with fear of periming, when he 
at the fame time had told them he was confident that 
Chrift would fave them ? Why might not they be as 
confident of their falvation as he was I He fpeaks in 
the language of affurance of his own falvation in thi$ 
letter. He fpeaks of his own death as connected with 
his being with Chrift. And he fays of himfelf, with 
others, " We know that if our earthly houfe of this 
tabernacle were diffolved, we have a building of God, 
an houfe not made with hands, eternal in the hpa^e^s- 
And no doubt fome, if not many, of the Chriftians at 
Philippi, had a comfortable affurance of their intereft in 
the covenant of grace, and consequently that they fhould 
be faved. It is certain that the Apoftle did not know 
that this was not true of them. It is therefore certain 
that he confidered this exhortation to be applicable to 
the moft allured Chriftian that was then on earth, or 
ever will live in this world, and pointed out their duty 
as much as of thofe who were in doubt whether they 
ihouid be faved or not. The Apoftle himfelf, and every 
aifured Chriftian, had as much of this fear and trem- 
bling as any Chriftian whatever, and it was as much his 
and their duty and privilege, and effential to their 

character, 



$3 2 WHAT IS MEANT SlRM. XL 

chara&er, in which they would abound more and more 
as they advanced in the Chriftian life, and excellent at- 
tainments. 

The word fear is often ufed in fcripture in a fenfe 
which denotes that which is a virtue and real piety, 
and in this fenfe are fear and trembling ufed. And the 
fear of the Lord, or to fear God, commonly means the 
exercife of true piety. Of this all who read the Bible 
with attention are fenftble. 

From the foregoing obfervations it evidently appears, 
that by fear and trembling in the text muft be intend- 
ed Christian humility, with all the natural and ne- 
ceffary attendants of it, coniifting in a fenfe of their own 
depravity and guilt, or ill defert, and of their total 
moral impotence and infufficiency in themfelves, to 
work out their own falvation, or to will and do any 
thing towards it ; with an entire and conftant depen- 
dence on and truft in God the Saviour for pardon and 
acceptance, through his atonement, and the influences 
of his Spirit to give them moral difcerning, ftrength 
and ability to work out their own falvation, in a fenfe 
of his greatnefs, majefty, power and fovereignty, who 
has mercy on whom he will have mercy, and whom he 
will he hardeneth ; and of their own littlenefs, vilenefs, 
and infinite unworthinefs of the leaft favour ; while 
they view deftruction, which they deferve, and fhall 
certainly fall into, unlefs they are refcued by the mighty 
power and fovereign grace of God, in all the horrors 
and dreadful nefs of it ; and the infinite greatnefs, worth 
and importance of that falvation which is given by 
Chrift to all who believe and obey him. 

That all this is implied in that humility and faith 
which is effential to the character of a Chriftian, and by 
which he lives, and works out his own falvation, none 
can doubt who properly attends to the fubject. And 
that the whole of this is implied and expreffed in the 
words fear and trembling, is evident, from the ufe of 
thofe words in other places, and on different occafions, 
and from what follows in the paflage we are upon. 



5ERM. XI. BY FEAR AND TREMBLINS. 1 83 

We find thefe words ufed three times, befide that in 
the text before us, by this Apoftle. He fays to the 
Corinthians, " I was with you in weaknefs, and in fear, 
and in much trembling.' ' He feems here to fet himfeif 
defignedly in contraft with thofe whom he calls falfe 
apoitles, who appeared proud and felf-fuflicient, and 
affected a great parade and {how of their own abilities 
and accomplishments, and boafted great things. On 
the contrary, when he was with them, and God did 
great things among them by his miniflry in their con- 
verfion, he gloried not in himfeif, but in the Lord, and 
laboured among them in fear and much trembling, in a 
preffing fenfe of his own weaknefs, and insufficiency for 
the great work in which he was engaged ; that he was. 
nothing, and that God alone could give the increafe and 
fuccefs defired. He expreffes the fame thing in the fol- 
lowing words : " Not that we are fufficient of ourfelves 
to think any thing as of ourfelves, but our fufficiency is 
of God." When he fpeaks of the Corinthians receiving 
Titus with fear and trembling, the meaning is, that they 
received him in humility and lowlinefs of mind, in a 
fenfe of their own finfulnefs and unworthinefs, and 
readinefs to receive inftruction from hiin, fenfible of 
their ignorance and need of being taught ; in oppofition 
to felf-fuincience and pride, undervaluing and defpiling 
him. 

This fame Apoftle fays to fervants, " Be obedient to 
them who are your mafters according to the flefh, with 
fear and trembling. None can reafonably fuppofe that 
fervants are here commanded to act from a fertile, 
flavifli fear of their mafters. doing all and obeying them 
out of fear of their rod : for this is not a commendable 
fpirit in fervants. By fear and trembling is evidently 
meant a fpirit of humility -and fubmiiiion to the will of 
their mafters ; willing to take their own proper place ; 
not fetting up for thernfelves, but feeling their depen- 
dence upon their mafters for all temporal fupport, 
realizing the evil confequence of a contrary fpirit and 
conduct, of pride and felf-fufficiencv. And in Rom. 

xi. 20, 



SeRM. XL WHAT IS MEANT 1*4 

xi. 20, he ufes the word fear to denote a Chriftian vir- 
tue, in oppofition to pride and felf-cohSdence : " Well, 
becaufe of unbelief they were broken off, and thou 
Handed by faith. Be not high-minded, but fear/' 

And that the meaning of fear and trembling in the 
text which has been given is the only true meaning, is 
evident from the words which immediately fellow 
thefe : " For it is God who worketh in you, both to 
will and to do, of his good pleafure." This is given as 
the reaibn why they fhould work out their own falva- 
tion with fear and trembling. And this is a good reafon 
why they fhould do this, in a humbling fenfe of their 
own depravity, unworthinefs, and moral inability to 
work out their own falvation, and continually maintain 
felf-dilhdence, in a fenfe of the greatnefs of the work, 
and their own insufficiency, and their entire dependence 
on God for his powerful influence on their hearts, in 
order to their willing and doing, and taking one ftep in 
their Chriftian courfe. But if thefe words are not taken 
in this fenfe, the propriety and force of the argument 
cannot be difcerned, and is loft. But this is to be more 
fully confidered under another head. 

Having given a furnmary of the meaning of fear and 
trembling in the text, in order more fully to elucidate 
this point it will be proper, if not neceffary, particularly 
to mew what is implied in this general account ; which 
may be done under the following heads. 

1. Fear and trembling implies a trembling convic- 
tion and fenfe of their own weaknefs, and total infuf- 
ficiency, in themfelves, to work out their own falvation, 
while they have fome true view of the greatnefs, difficul- 
ty, importance and necefllty of the work, and that it 
inuftbe done by them, being mod reafonable, and their 
indifpenfable duty. 

This felf-diffidence every Chriftian feels and constant- 
ly exercifes in difclaiming all moral power and ability to 
cio any thing towards his falvation, if left to himielf, 
and is neceflarily implied in that humility denoted by 
fear and trembling. 

2. This 



SeRM. XI. BY FEAR AND TREMBLING. 1 85 

2. This is attended with a thorough conviction, and 
feniible acknowledgment, that this their weaknefs and 
utter infufhciency is wholly their own fault ; that it 
confifts in their moral depravity, and the inexcufable 
wickednefs of their own hearts. This conviction and 
view of themfelves ftrikes death to their pride, and is 
an effential ingredient in Chriftian humility, and in fear 
and trembling. 

3. Confequently, fear and trembling includes in it 
an affecting conviction of their own unworthinefs and 
ill defert ; that they are utterly unworthy of falvation, 
and of that afiiftance and grace by which alone they can 
obtain it, and deferve to be left of God to fall into 
deftruction ; which would certainly be the cafe, in a 
moment, if God mould deal with them according to 
their folly and crimes, and withhold from them that 
afliftance and fovereign goodnefs which they are con- 
ftantly forfeiting, and pour that evil on their heads 
which they are provoking him to inflict. ; that they are 
therefore in the hands of a fovereign God, who has 
mercy on whom he will have mercy, and whom he will 
he hardeneth, This view and fenfe of the truth will not 
be in the leaft removed or abated by the ftrongeft well 
grounded hope and confidence that this fovereign God 
has had mercy on them ; and therefore does not in any 
degree exclude the humility, the fear and trembling, 
implied in a real and conftant conviction of thefe 
truths. 

4. Fear and trembling implies a fearful and trembling 
fenfe of the infinite and amazing dreadfulnefs of endlefs 
deftruction, which the Chriftian confiders and dreads 
as his certain portion, if he mould have* his defert, and 
not be refcued and faved from it, by the conftant exer- 
tion of the mighty power and fovereign grace of Jefus 
Chrift. The ftrongeft Chriftian hope and affurance that 
they have a divine promife that they fhall efcape this 
evil, and be kept by the mighty power of Chrift, 
through faith, unto falvation, will not remove or abate 
this awful view of deftru&ion : but thev who have the 

B b higheft 



1 3b WHAT IS MEANT SeRM. Xt 

higheft well grounded confidence of their falvation, will 
have the greater! fenfe of the evil implied in perifhing 
forever. 

5. A belief and fenfe of the infinite greatnefs, power 
and terrible majefty of God, and a correfpondent con- 
viclion of their own littlenefs and nothingnefs in his 
fight, impreffing an awe of his difpleafure, and dread of 
finning againft him, is implied in fear and trembling. 
This fenfe and feeling will increafe, as Chriftians grow 
in grace and in the knowledge of Jefus Chrift, whatever 
evidence and aiTurance they may have of the favour 
and love of God. 

6. The Chriftian works out his own falvation with 
fear and trembling, while he conftantly views and feels 
the dangers with which he is furrounded, by which he 
is liable to fall and perilh, and againft which he has no 
flrength and fecurity in himfelf ; that he is always fur- 
rounded by innumerable hofts of invifible, fubtil, potent 
enemies, who are feeking his eternal ruin, and doing all 
they can to prevent his falvation ; while he has no more 
power or fkill in himfelf to refift or efcape their rage, 
and definition by them, than an infant has to conquer 
a roaring lion. 

This is the reprefentation which Chrift himfelf gives 
of the ftate and circumftances of a Chriftian, while in 
this world. He fpeaks to every Chriftian of which his 
church is compofed in the following language : " Look 
unto me from the lion's dens, from the mountains of 
the leopards :" [_Solomo?i 9 s Song, iv. 8.] He fpeaks to 
his church, and to every believer of which it is com- 
pofed, as dwelling among lions, even in their dens, con- 
tinually expofed to be devoured by them ; and in the 
midft of leopards, beafts of prey, who conceal themfelves 
in thickets and on trees, from which they fuddenly dart 
themfelves, feize and devour men as they pafs : denoting 
that they are in fuch a dangerous ftate in this world, 
and continually expofed to be deftroyed by powerful, 
invifible enemies, which is fully represented by perfons 
lying in the dens of hungry, devouring lions, or on 

mountains 



SERM. XI. BY FEAR AND TREMBLING. 1 87 

mountains haunted by leopards, every moment expofed 
to be deftroyed by them, having nothing to defend 
themfelves from them. He calls to them to look to 
him as their only refuge and deliverer, letting them 
know their dangerous, helplefs fituation, and that in 
him alone their help is found, 

7. This is attended with a conftant and increafing 
view and fenfe of the dangerous enemies which they 
have within themfelves, confuting in their moral de- 
pravity and evil propeniities ; that if Chrift mould leave 
them to themfelves, they Ihould immediately turn his 
enemies, and join with the devil, and be on his iide and 
efpoufe his caufe in oppofition to Jems Chrift, and final- 
ly fall with him into eternal deftruction. 

8. Fear and trembling is not only confident with 5; 
but necefiarily implies, a humble and conftant depen- 
dence on Jefus Chrift alone for grace and ftrength ta 
follow him through all thefe dangers and difficulties, 
leaning on his almighty arm, his infinite wifdom, good- 
nefs, truth and faithfulnefs, for pardon of their fins 
through his atonement, and deliverance from moral de- 
pravity ; for power and ikili to reftrain and conquer 
their own lufts, and efcape everlafting deftruction - % 
trufting in him to work in them both to will, and to do 
all that is implied in their working out their own falva- 
tion. This, and all which has been mentioned in the 
above particulars, is implied in fear and trembling ; in 
that humility and faving faith by which the Chriftian 
lives, and works out his own falvation. By this he be- 
comes ftrong in the Lord, and in the power of his 
might. His grace is fufficient for him, and. by it he 
overcomes. 

9. As every Chriftian is coming vaftly fhort in his. 
duty in every thing which he does, and is conftantly 
guilty of much fin, fo he is in danger of unthought of 
deviations from his duty, and by temptations to fall into 
particular grofs fins, againft which he has no fecurity by 
the promifes of the covenant of grace ; and to efcape 
thefe he depends upon the fovereign will of God, who 

worketh 



1 88 WHAT IS MEANT SERM. XL 

worketh in him both to will and to do, of his oxv?i good 
pleafure. This is the ground of a conftant dread of every 
fin of oinifiion or commiffion, and continual care and 
watching agaiuft all fin, and fear of difpleafing God, fo 
as to leave him to commit fome particular fin, in a trem- 
bling fenfe of his own weaknefs, and the certainty that 
he fhall not avoid it unlefs God be pleafed to prevent it, 
by working in him to will and do the contrary. With 
this view and feeling the Chriftian ought daily to walk 
while he is working out his own falvation, however af- 
fured he may be that he fhall not fall away finally and 
mifs of falvation. And this is implied in the fear and 
trembling recommended in the text. 

10. While Chriftians are working out their own fal- 
vation with fear and trembling, they are fenfible and 
acknowledge that by their own works, and the utmoft 
they can do, they do not in the leaft recommend them- 
felves to God, as deferving any favour on this account ; 
but are infinitely ill deferving as finners, for which all 
they do makes not the leaft atonement ; and fo much 
depravity and fin conftantly attends them in all they 
will and do, that they are continually adding to their 
guilt and ill defert. They therefore utterly renounce 
all dependence on their own righteoufnefs, and truft 
wholly to the atonement and righteoufnefs of Jefus 
Chrift for the pardon of their fins, and for all the favour 
and bleilings they want and hope for, willing and re- 
joicing to receive all this purely for the fake of his atone- 
ment and worthinefs, while they are confidered in them- 
felves as infinitely unworthy of the leaft favour, and de-- 
ferving of endlefs deftruction. This view of themfeives, 
and cordial acknowledgment of it, is agreeable to truth, 
and efiential to Ghriftian humility, while they live by 
faith on Jefus Chrift, and " walk humbly with God." 
Thus the Chriftian faith (it is the conftant language of his 
heart) " In the Lord have I righteoufnefs and ftrength ;" 
ftrength to work out my own falvation, and righteouf- 
nefs to recommend me to pardon and the favour of 
God. In the exercife of this fear and trembling the 

apoftle 



5ERM. XL BY FEAR AND TREMBLING. 1 89 

apoftle Paul renounced all dependence on his own works, 
defiring to be found in Chriit, not having any righteouf- 
nefs of his own, but that which is through the faith of 
Chrift, the righteoumefs which is of God by faith. Such 
only are of a contrite and humble fpirit, who tremble 
at the word of God ; conftantly flying for refuge from 
the wTath to come, and laying hold on the hope fet be- 
fore them in Chrift Jems. He who trufts to hiinfelf 
that he is righteous, and attempts to recommend him- 
felf to God, or thinks he deferveth any favour for his 
own works, exercifeth that nride and felf confidence 
which excludes fear and trembling, and is contrary to 
living by faith. 

What has been now faid, in the defcription of fear and 
trembling, may be in a partial and imperfect manner 
reprefented by the following fimilitude. 

A perfon finds himfelf in the midft of a hideous foreft 
and thicket, in which are unpayable mountains, fwamps 
and dreadful precipices ; he himfelf is lick unto death, 
and not able to walk a ilep, while he fees himfelf fur- 
rounded by hungry lions, and innumerable other beads 
of prey, threatening to rufli upon him and devour him. 
And on confideration he finds he has brought himfelf 
into this dangerous, wretched ftate by his own inexcus- 
able folly, and that his diforders and weaknefs are really 
his own fault ; that he has greatly abufed the Lord and- 
owner of the territory in which he is, and all things in 
it ; that he might therefore juftiy in his difpleafare de- 
liver him to the tormentors, and to be miferably devour- 
ed by the fierce beafts of prey. While he is in this fitu- 
ation, giving himfelf up to defpair, as wholly loft and 
doomed to inevitable deftruction, the great perfonagc, 
the owner of the foreft and all that it contained, appears 
to him, and tells him that though he had abufed him, 
and had ruined himfelf, by his own inexcufable folly, 
yet lie was ready to forgive him, and was able and dif- 
pofed to cure him of his diforders, and give him ftrength 
to walk, and to extricate him from the evil and danger- 
ous Hate in which he was, and make him happy in the 

moll 



ioq what is meant Serm. XL 

moft agreeable circumftances. Upon this he ftretched 
out his hand, and bid him take hold of it, and he mould 
be fafely led out of this horrid place. The poor man 
felt an inviiible energy accompanying this propofal and 
command, by which he was ftrengthened and willing to 
lay fall hold of the nobleman's hand, and to truft wholly 
in him as his deliverer, pleafed to be wholly dependent 
on him for all the good he wanted, having in himfeif 
not the leaft fufficiency to help himfeif, and being utter- 
ly unworthy of the favour now offered to him, firmly 
believing the truth and ability of his patron to accom- 
plifh ail he had promiied. 

The nobleman told him, that though he depended 
wholly on him for all his ftrength to ad and walk, and 
every volition to exert himfeif in order to efcape the dan- 
gers of this wilder nefs, refill the wild beafts, pafs through 
the fwamps and miry marines, afcend the fteep mountains, 
and Hand firm on the brink and fide of dreadful preci- 
pices, and arrive to the promifed land ; yet he mull be 
active, and work out this his falvation in the exercife of 
his own care and conftant labour ; he muft refill the 
beails of prey, and by his watchfulnefs and exertions in 
every ilep of the dangerous, difficult way he had to go, 
he muft perfevere in his work, and in obedience to him, 
till he ihould bring him to a place of fafety and reft - 9 
that, in a fenfe of his own infuraciency to will or do any 
thing in this travel in order to his falvation, and his total 
and conftant dependence on his patron, for difpofition 
and ftrength to will and do, and perfevere in the work 
before him, he muft keep his eye upon him, and place 
all his truft in him, keeping hold of his hand, or of a 
ftrong cord which Ihould be fattened to himfeif, his pa- 
tron, and always be in his reach, when his hand was not. 
And in this way he Ihould be carried fafely on to the 
land of promife. 

Thus the poor man fet out, confiding in the power, 
truth and faithfulnefs of his patron, and declaiming all 
confidence in himfeif; continuing his courfe through 
hideous fwamps, and over high and fteep mountains, 

and 



SeRM. XL BY FEAR AND TREMBLING, J9I 

and on the edge of dreadful precipices, when by lofing 
his hold or taking one wrong ftep he ihould fall and be 
daflied in pieces in a moment, unlefs prevented by his 
guide, making ufe of the ftrong cord when his patron 
was out of fight. Thus he went on in the exercife of 
conftant care and watchfulnefs, and inceffant exertion, 
taking heed that every ilep of his mould be according 
to the direction of his leader ; and found that the ef- 
forts which he made to refill the wild beafts of prey, 
which continually fought to devour him, were effectual. 
to make them fly from him, and thus he kept himfelf 
from their deadly touch. And the farther he went, he 
became more afraid of difpleaiing his guide, who was 
fo worthy, kind and condefcending ; . and increafed in 
a fenfe of his danger if left to himfelf, and the certainty 
and dreadfulnefs of the deftru&ion which would in that 
cafe await him ; confiding altogether in the power, wif- 
dom, truth and goodnefs of his patron. He fometimes 
in a meafure forgot his own weaknefs, and conftant de- 
pendence on his patron, and attempted to Hand and 
walk in his own ftrength ; but this always coft him 
dear ; for when he thought thus to ftand, he certainly 
fell, and it proved the occaiion of ihame and humiliation. 
And he made many wrong Heps, which he knew was 
offenfive to his patron, which filled him with ihame and 
pain, and ferved to increafe felf-abhorrence and diffi- 
dence in himfelf. Thus he went on through all the 
difficulties and dangers of the way, in fear and trem- 
bling, increaiing in ieli-diffidence and humility, and in 
his humble dependence and truft in his able, faithful pa- 
tron, till he came to the promifed land of fafety and 
reit, where he is to live a happy and endlefs life. 

From the whole which has been faid in the defcrip- 
tion of fear and trembling, the refult is, that it coniifts 
moft eSentially in Chriftian humility and poverty of 
fpirit, in a fenfe of their own weaknefs, and infufficiency 
to work out their own falvation, and a humble truft in 
God for his conftant, powerful energy on their hearts, 
cEfpofing and prompting them effectually to will and to 

do 



I Q2 WHAT IS MEANT SeRM. Xt 

do all that they muft will and do in order to be faved ; 
together with, all thofe views and exercifes which are im- 
plied in this, according to the various objects in their 
fight, and the circumftances with which they are at- 
tended. This is eflential to the life of all Chriftians, 
and to the exercife of every Chriftian grace ; and the 
more they have of this, the ftronger and more beautiful 
Chriftians they are. Thus the apoftle Paul worked out 
his own falvation with fear and trembling, while confi- 
dent and aiTured of the favour and love of God, and of 
eternal life. He felt himfelf to be nothing but weak- 
ness, while he was ftrong in the Lord; to be lefs than 
the leaft of all faints, and that he was nothing, and the 
chief of iinners. He felt that all his fufticiency was of 
God ; that by his grace working effectually in him, he 
was what he was, and did what he did in the Chriftian 
life. Well might he then recommend this fear and 
trembling to all Chriflians, as effential to their charac- 
ter, without which all their attempts to work out their 
own falvation would be in vain, and end in fad difap- 
pointment. 

And if this Apoftle did work out his falvation with 
fear and trembling, then the greateft and moft allured 
Chriftian does not get beyond or above this ; but the 
more he has of it, the greater is his ftrength and excel- 
lence. This has been in fome meafure kept in view 
through the whole of this defcription of fear and trem- 
bling. And the Chriftian who has not an aflurance of 
his falvation, but at times is in great doubts whether 
he be a real Chriftian or not ; though he may differ in 
fome refpe&s in his views, feelings and exercifes from 
the allured Chriftian, yet he is working out his falva- 
tion with this fame fear and trembling which the allur- 
ed Chriftian has, while he is attended with many 
doubts and fears, which perfect, or a more ftrong love 
would caft out. 

From the foregoing view of fear and trembling, it 
appears to confift in a difpofition and exercifes of heart 
which are in direct opposition to a felf-rightcous fpirit, 

or 



SERM. XL BY FEAR AND TREMBLING. *93 

or a truft and confidence in ourfeives, relying on cur 
own ftrength and furHciency to work out our own fal- 
vation, depending on this as a righteoufnefs to recom- 
mend to divine favour. They who are of this difpoli- 
tion depend on themfelves to inovejir/l, and fet them- 
felves to work out their own falvation, hoping for all 
the favour they think they want, as the confequence of 
their thus working, and out of regard to it. This evil 
difpolitionj which is contrary to the nature of Chriftian 
exercifes, our Saviour fets in a clear and ftriking light 
in the character and conduct, of the pharifee, who ap- 
plies to God in a confidence in his own fuihciency 
and righteoufnefs, trufting in himfelf that he is righ- 
teous, valuing himfelf on his own fuppofed good cha- 
racter, and defpifing others. The publican is an inilance 
of humble fear and trembling. 



&mmn xil 



Phil. ii. 12, 13. Work out your own falvation with fear 
and trembling : for it is God who worketh i?i you, both to 
will and to do, of his good pleafure* 

III. HF^HE next thing propofed is, to confider and mow 
, JL what is the meaning of God's working in 
Chriftians both to will and to do of his good pleafure. 
This may be done by attending to the following parti* 
culars. 

1. "Working in men to will and to do, inufl intend 
more than affording them external means and advanta- 
ges, and urging them by external motives to will and 
to do; for this cannot with any propriety be called 
working in them, when all that is fuppofed to be done 
is done out of them and externally. Some have fup- 
pofed this to be all the meaning of thefe words • not 
C G becaufe 



194 GOD WORKING IN MEN S~ERM. XII. 

becaufe it is the natural meaning of them, for it is a 
forced meaning ; but becaufe they think man needs no 
more to be done for him in order to his working out 
his own falvation, and that any thing more, and an im- 
mediate operation on the will, is inconfiftent with his 
liberty, and his adions being his own, or really virtu- 
ous. But the abfurdity of all this has been often ful- 
ly fhewn, and will appear before this fubject is finifhed. 
It is fuincient to obferve here, that to fay that an opera- 
tion on the human heart which effectually influences 
men to will and to do, that is, to act voluntarily, and 
confequently freely, is inconfiftent with their acting 
voluntarily, and willing and doing any thing in the 
exercife of all the liberty which can in nature exift or 
be conceived of, is inconfiftent with human liberty, is 
as flat and palpable a contradiction as can be made. If 
to work in men fo as effectually to prevent their willing 
and doing in any particular inftance, be inconfiftent 
with their having or exercifing any freedom in that 
inftance ; then working in them fo as effectually to 
make them will and do in that inftance, or any other, 
is to promote their liberty, and caufe them to act freely. 
And to fay that what men do voluntarily is not in all 
cafes their own act and deed, is to fay that men are not 
capable of doing any thing which is their own act ; for 
they can do nothing but what they do voluntarily, and 
the ftronger and the more forcibly the motives are im- 
preffed on their minds to induce them to will and act, 
the more freely they act, and the more fenfibly are their 
choice and actions their own, and the more virtuous 
they are, if agreeable to the truth. 

2. This does not mean any divine operation on man, 
which refpects his willing and doing, of which willing 
and doing is not the certain confequence, and which 
therefore is confiftent with his not willing and doing. 
For any divine operation in man, of which his willing 
and doing is not the effect, is not working in him to 
will and to do 5 becaufe, notwithstanding fuch opera- 
tion, he is left iliort of willing and doing. To work in 

men 



Sjzrm. XII. to will and to do. 195 

men to will and to do, is to do that which is effectual to 
produce the will and the deed, fo that there is a certain 
connection between the former and the latter. And 
this is the import of the original word here tranflated 
worketb. It fignifies, to operate with energy, and ef- 
fectually to accomplifh the end, and produce the willing 
and doing. 

That working in men to will which leaves them fhort 
of willing, is the fame with working in them to will, if 
they will, which is talking moil: abfurdly. Men are al- 
ways able to will, if they will, and need no fpecial 
affiftance or influence on them to will what they will, or 
if they will, which is the fame. If men are willing, or 
do will, they have no need of any operation or affiftance 
to make them willing ; for this they have already by 
the fuppofition ; for they at all times can will, if they 
will. There can therefore be no fuch operation ; and 
any fuppofed affiftance or working in them which leaves 
them not actually willing or doing is not working in 
them to will and to do. 

3. God worketh in Chriftians to will and to do, by 
giving them the powerful influences of his Spirit, with- 
out which they would neither will nor do thofe things 
by which they work out their own falvation, and which 
are effectual to caufe them to will and do them ; there 
being a certain and infallible connection of one with the 
other. 

Men are naturally, while wholly deftitute of fuch in- 
fluences, not only entirely deftitute of all inclination to 
every thing that is truly virtuous and holy, but their 
hearts or wills are obftinately fet in them to do evil, and 
they run fwiftly on with all their hearts towards de- 
ftruction ; and they go on in this courfe until God 
changes their hearts, by taking away the heart of ftone, 
the obftinate, rebellious heart, and giving them a new 
heart, a humble, obedient heart, and thus makes them 
willing to obey him, in the day of his power, or by his 
omnipotent energy on their hearts. And when he has 
begun this great and good work in any whom he pleaf- 



I96 GOD WORKING IN MIK Sk-HM. XIL 

es, he carries it on until the day of Chrift, and takes 
care conftantly to grant them that aftiftance and thofe 
influences by which he thoroughly and effectually work- 
eth in them both to will and to do all thofe 'things 
whereby they work out their own falvation, and are 
prepared to dwell with Jefus Chrift in his kingdom for- 
ever. They receive the Spirit of Chrift when they firft 
become Chriftians, to be in and dwell with them for- 
ever, by whom they are led, and who is the author of 
every holy exercife of heart which they have, and of all 
the good works they do, by which they go on in the 
way to heaven, and until they are made perfectly holy. 
They being interefted in the promifes of the covenant of 
grace, their falvation is made fure, and God is engaged 
by promife never to leave them or forfake them, but to 
lead them lafely on to glory, and that he will keep them 
by his mighty power, through their faith, by which 
they fhall work out their own falvation. 

That God thus works in all true Chriftians to will 
and to do all they will and do in working out their own 
falvation, and that they are thus wholly dependent on 
him for every right motion and choice of heart, and 
for every good thing they do, is not only plainly avert- 
ed in the words of the text, which cannot be under- 
stood in any other fenfe than that which has been given 
of them, without ftraining and forcing them to fpeak 
an unnatural fenfe, but is abundantly confirmed by in- 
numerable other paflages of fcripture, which fpeak the 
fame language, and aifert the fame thing ; too many to 
be rehearfed here, and of which the careful, intelligent 
reader of the Bible cannot be ignorant. And this is ex- 
prefsly or implicitly acknowledged by all Chriftians in 
their prayers, hbwever fome profeffing Chriftians may 
in their fpeculations, and even in the feelings and tenor 
of the exercifes of their hearts, contradict it. 

4. There appears to be fome intended difference be- 
tween willing and doing, when it faid, God worketh in 
Chriftians both to will and to do. Strictly fpeaking, 
men are active in nothing but in the exercife of their 

wiB, 



SER'M. XII. TO WILL AND TO* DO. 1 97 

will, or in willing ; and therefore do nothing elfe ; yet 
the effects and confequences of the exertions of their 
willing, which by divine confdtution are connected with 
their acts of will, and their voluntary exertions, they 
are faid to do or to be done by them, and are consider- 
ed as in fome fenfe diftincr, from their volitions ; fo that 
when their will is carried into full execution, they may 
be faid to do what they willed, and fo both to will and 
to do. And when any thing is willed, determined or 
chofen, which will cannot be immediately put into ex- 
ecution, but the act or event willed is future, and at a 
diftance, when fuch a choice is executed and effected, 
the perfon thus willing has both willed and done the 
action or event. Thus, when a man wills and deter- 
mines to attend public worihip devoutly the next fab- 
bath, or to vifit one of his neighbours and to give him 
fome falutary advice and exhortation, or to give fome- 
thing to the poor, he wills thofe things ; but they are 
not yet done, till by a courfe of acts of will they actual- 
ly take place and are effected ; and then he hath both 
willed and done them. Thefe obfervations may ferve 
to mew the propriety of the diftinction in the words 
before us between willing and doing, and what the 
diftinction imports. The Apoftle makes this fame dis- 
tinction more than once. He fays, " To will is prefent 
with me ; but how to perform that which is good I 
find not:*' [Ro??i. vii. i~8.] He found a ftrong defire 
and inclination to do many good things, and was hearty 
in willing them : but when he came to put what he 
willed into actual execution, he failed of coming up 
fully to what he willed, and felt the necerlky that God 
fhould work in him both to will and to do ; and that 
when he faithfully executed his own will it was owing 
to the effectual grace of God, working in him not only 
to will, but to do it. He, writing to the Corinthians 
refpecting a collection for the poor, fays to them, " Now 
therefore perform the doing of it ; that as there was a 
teadinefs to will, fo there may be a ferforraaiics alfo :" 
[2 Cor. via. ii.j 

5. Ti S 



I9S THE FORCE OF SeRM. XII. 

5. The words which are added, " Of his good plea- 
fure," remain yet to be explained. The meaning ap- 
pears to be, that God worketh in men to will and to do 
as it pleafes him, in the exercife of his fovereign good- 
nefs, who hath mercy on whom he will have mercy, 
7md whom he will he hardeneth. In the beginning of 
this work, he choofes whom he will to be the fubjecls 
of it, not being under obligation to any } who are all 
wholly gone out of the way, their hearts being fet 
againft God, and every thing which has the nature of 
frolinefs. God waits not to have them turn and will 
that which is right, for this they would never do, if left 
to themfelves, whatever means are ufed, and motives 
fet before them, to periuade them to it. He firft be- 
gins, and gives them a new heart, and creates them in 
Chriii Jefus unto good works, and works in them to 
will and to do. Thus, not by works of righteoufnefs 
which they had done (for they were dead in trefpaifes 
and fins, altogether rebellious) but according to his 
mercy, he faved them, by the warning of regeneration, 
and renewing of the Holy Ghoft. And being thus made 
willing by the powerful operation of God on their 
hearts, according to his fovereign good pleafure ; and 
having begun the good work, and they being brought 
into that covenant, according to which he has in his 
fovereign grace prornifed to carry it on till it is com- 
pleted ; he worketh in them to will and to do, fo as to 
infure and perfect their falvation, in that manner and 
degree which is according to his fovereign good pleafure. 

The next thing propofed is, 

IV. To confider the force of the argument by which 
the foregoing exhortation is urged, or the reafon given 
why Chrifrians mould work out their own falvation 
with fear and trembling, introduced and denoted by the 
particle For. " For it is God who worketh in you, 
both to will and to do, of his good pleafure." 

In order to fet this in the true and belt light, what 
has been before obferved muft. be kept in view, viz. 
that the defign and force of the exhortation is not mere- 



S£RM. XII. THE ARGUMENT. 1 99 

ly or chiefly to work out their own falvatlon, but to 
do this in a particular way and manner, with fear and 
trembling. They began to work out their own falvatioa 
when the Apoftle was wi^them, and had made great 
progrefs in this work, after he had left them ; and he 
now enjoins upon them to go on in this great work, 
with fear and trembling, with felf diffidence, in a feme 
of their own infufficiency, and their conftant abfolute 
dependence on God ; with humility and poverty of 
fpirit, and all thofe feelings and exercifes which are im- 
plied in this. 

And he urges this upon them with this good and 
forcible reafon, " For it is God who worketh in you, 
both to will and to do, of his good pleafure." You 
have no fufheiency of your own to do or will any thing 
right, but are always and entirely dependent on God, 
who is the author of every choice and exertion by 
which you are enabled to proceed in the Chriftian life, 
who is above all controul, and acts as an abfolute fovc- 
reign in this matter. And without him you can do 
nothing. 

The fenfe of this paffage of fcripture, as it has betn 
now explained, may be expreifed in the following 
words. 

" My beloved fellow Chriftians, as you gave up your- 
felves to Jefus Chrift, to obey and ferve him, when I 
was prefent with you, and have fince, in my abfence, 
continued and made great advances in your obedience*, 
I earneftly exhort you to go on in your Chriftian courfe 
with that holy fear and trembling which implies a fenfe 
of the difficulty, greatnefs and importance of the work 
which is before you, keeping in view the eternal happi- 
nefs and glory which the gofpel fets before you, and 
the infinite evil that awaits all who come fhort, together 
with a conilant conviction of your utter moral- weak- 
nefs, and infufficiency for this work, and your entire 
and conftant dependence on God for his powerful affif- 
tance in every ftep you take ; fo that if he Ihould leave 
you to yourfeives you would certainly come fhort and 

perifh. 



20O 



THE FORCE OF SeRWU Xlld 



periHi. Be on your conftant guard againft the leaft 
confidence and truft in yourfelves ; be not high minded, 
becaufe you have been thus diftinguifhed, and have 
continued in your obedienrci. making advances in the 
Chriftian life ; but fear : be numbie, and, in a conftant 
fenfe of your own utter infufSciency, to do the leaft 
thing towards your falvation, of yourfelves, put your 
whole trail in God at all times for his conftant influence 
and help, by which alone you will be able to work out 
your own falvation* 

fis This caution and exhortation to go on in your Chrif- 
tian courfe with this fear and trembling is proper and 
important, as it is natural to man to be high minded* 
and to truft in himfelf 5 and even Chriftians, through 
their remaining depravity, are in danger of a criminal 
degree of this, in a meafure forgetting their own weak- 
nefs and infufliciency and dependence on God, by which 
they greatly injure themfelves ; and becaufe thus to fear 
and tremble is eflential to the life of a Chriftian, and 
cannot be exercifed in too high a degree : for the more 
a Chriftian has of this, the more beautiful and perfect is 
his character, and he will work out his own falvation 
with greater fafety, ftrength and activity* And there 
is the higheft reafon and the ftrongeft motive for Chrif- 
tians to work out their own falvation with this fear and 
trembling, to which I am exhorting, becaufe they are iii 
fact thus entirely and always dependent on God for 
every right motion of their heart, and all they do in 
this work, as all they will and do is the effect of a di- 
vine operation effectually working in them both to will 
and do, and that of his fovereign good pleafure, and en- 
tirely independent of them. 5 * 

The Apoftle exhorts them to maintain a humbling 
fenfe of their depravity, moral weaknefs, and utter in- 
fufiiciency to the work in which they were engaged, 
and had made con fide ruble progrefs, and their entire 
dependence on God for every right exercife of heart ; 
to remember and realize that all they had attained to 
in the Chriftian life was to be afcribed to God working 

in 



SERM. XII. THE ARGUMENT. 201 

in them to will and to do it ; and that they were ftill 
thus dependent on him for every right choice and ac- 
tion ; fo that if God mould ceafe to work in them both 
to will and to do, the}- would immediately fall away 
and perim. 

The Apoftle was fenfible of the difpofition in man to 
overlook his dependence on God every moment for 
every right motion of his will 5 and to truft in himfelf, 
relying on his own ftrength and fufficiency : and he 
knew how fatal this difpofition was to the fouls of men, 
if it were not counteracted and mortified ; and that 
Chriftians had need to be reminded of this. He there- 
fore warns the Chriftians at Philippi to avoid this fatal 
rock ; and at the fame time marks out the only true 
and fafe way to heaven. And happy would it have 
been for many profeffing Chriftians lince, if they had 
attended to, underftood and conformed to this apoftolic 
direction ; who, contrary to this, have thought them- 
felves fomething when they were nothing, and have at- 
tempted to work out their own falvation in their own 
ftrength, relying on their own fufficiency to will and 
to do ; and confequently never have willed and done 
any thing right, and really holy, but have periflied in 
the foolim, premmptuous attempt. 

Having attempted to explain thefe words, under the 

four preceding heads, as was propofed, we come now, 

Fifthly, To improve the fubject to practical purpofes. 

I. From the explanation which has been given of 
this important pail'age of fcripture, if it be in any mea- 
fure juft and right, we learn that many have overlooked 
the true fenfe of thefe words, have put a wrong mean- 
ing upon them, and perverted them to very bad pur- 
pofes. 

They are fuch who aftert man's funiciency to work 
out his own falvation of himfelf, without any diftin- 
guifning, efficacious influences of the Spirit of God, 
effectually working in him both to will and to do all 
that is neceffary for his falvation ; and deny that man is 
abfolutely and wholly dependent on God in working 
D d' out 



20 2 AN IMPROVEMENT SeRM.. XlL 

out his own falvation 5 but hold that he who docs this 
diftinguifhes himfelf, independent of Gods afiiftance, of 
which he has no more than they have who do not 
work out their own falvation. They who- efpoufe and 
contend for this fentiment, are wont to appeal to the 
feft words of the paffage before us, " Work out your 
own falvation ; " and think this fufficiently fupports 
their caufe, and afferts that men are, of themfeives, to 
work out their own falvation, independent of any in- 
ternal divine influence on their hearts effectually to w ill 
and to do. At the fame time they wholly overlook the 
following words ; or, if they are urged againft them, 
they put an unnatural and forced meaning upon them, 
which has been {hewn cannot be the meaning., in the 
foregoing explanation* 

Thus this text is wholly perverted to fupport and 
eftablifh a doctrine which has a moft pernicious and 
deftructive tendency, is contrary to the whole tenor of 
fcripture, and directly contrary to this very text, taken 
together, and rightly underftood ; which, it is thought, 
clearly appears from the foregoing explanation. This is 
a moit dangerous and deftructive perverfion of fcrip- 
ture ; for every one who believes in his heart he is fo 
fumcient to work out his own falvation, and to diftin- 
guifh himfelf from thofe who neglect to do this, with- 
out any diftinguifhing influences of the Spirit of God, 
working in him both to will and to do, and thinks he 
is thus by his own felf-fufficiency actually working out 
his own falvation, is deceiving himfelf, and trufting in 
man, and making fleih his arm ; he is therefore accurfed, 
and will fink into deftruction. How lamentable that 
fuch doctrine fhould be advocated by any, yea, by fa 
many! How unhappy that iiich multitudes mould, 
through the moral blindnefs, feifimnefs and pride of 
their hearts, be led aitray by thele faife teachers ! Sure* 
ly the blind are leading the blind, and they will both 
fall into the ditch of endlefs deftruction ! 

There have been thofe who have underftood thefe 
words as a direction to unrenewed fmners to begin and 

work 



Serm. XIL of the subject. 203 

work out their own falvation, enforced with a ftrong 
encouragement, if not a promife, that if they thus fet 
out in earneft, and do what is called their part, God will 
give them all needed aftiftance to go on fo as to obtain 
falvation, or do his part. This they underftand by his 
working in them both to will and to do. Thus, ac- 
cording to them, God waits to have them fet out and 
begin to will and to do ; and then he fets in to aillft 
them to go on. It is fuiScient to fliew every confederate 
perfon, furely, that to put fuch a meaning on thefe 
words, is wholly to pervert them, only to mention it. 
The words are fpoken to Chriftians, in whom God had 
already began a good work, by working in them to will 
and to do, and who had made great progrefs in the 
Chriftian life. And what he teaches them is their own 
infufficiency to will and to do, and that they did not 
begin in this work till God ftrft wrought in them both 
to will and to do ; nor go one ftep without his elSca- 
cious agency on their hearts ; and therefore they ought 
to maintain a humbling fenfe of this on their minds, 
and put their whole truft in God, who only can work 
in them to will and to do that by which they muft work 
out their own falvation. To apply thefe words to fin- 
ners, to encourage them to a proud conceit of their own 
moral ftrength and fufficiency, and to truft in them- 
felves to work out their own falvation, is as direct, and 
•grofs a perverlion of them as can well be imagined* 

There are others, who, though they have rightly con- 
iidered the exhortation in the text to be addreffed to 
Chriftians, yet have miftaken the proper meaning and 
force of the exhortation, of fear and trembling, and of 
the reafon given by which the exhortation is urged ; 
and therefore have overlooked the true fenfe of the 
text, and really perverted it. Without attending to 
the true, or any precife and determinate meaning to 
fear and trembling, they confider the exhortation to 
Chriftians to work out their own falvation, as directing 
them to do what they call their part, w T hich they are to 
perform, without taking any notice of the maimer in 

which 



204 AN IMPROVEMENT SfiRM. XII. 

which they are exhorted to do it ; and confequently 
reprefent God's working in them to will and to do, 
rather as the confequence of their working, in which he 
will ailift them in their endeavours to work out their 
own falvation : fo that the meaning of thefe words, ac- 
cording to them, is this : Work out your own falva- 
tion, do your part, for then and on this condition God 
will do his part, and work in you both to will and to do. 

He who has attended to and underftood the explana- 
tion of thefe words which has been attempted in the 
preceding difcourfes, and approves of it, muft be fenfi- 
ble that the above reprefentation of the meaning of the 
text wholly overlooks the true defign and force of it, 
and is a total peryerlion of it, and may juftly be faid to 
" darken counfel by words without knowledge." 

On the whole, it appears that they who attend only 
to the firft part of the paffage which has been explained, 
as exhorting men to w r ork out their own falvation, 
without bringing into view the following words, not 
attending to the words fear and trembling, as expreffing 
the manner in which this work is to be done, or giving 
a wrong fenfe to them, have not given the true import 
and force of the exhortation, and have not improved it 
to promote the purpofe defigned by it ; and many have 
in this way perverted it to eftabiifh delufion and falfe- 
hood. And, that they alfo who have attended to the 
lail words, " For it is God who worketh in you both to 
will and to do,' 5 without attending to their connection 
with the foregoing exhortation, and the true meaning 
of fear and trembling, and the force of the reafon and 
argument from thence, expr eiled in the particle For, 
have, at beft, not given the true and important mean- 
ing of the whole paifege ; and have overlooked the de- 
fign and force of it, and the moft interefting and prac- 
tical truths contained in it ; if they have not improved 
it to promote error and delufion. 

In fhort, this text cannot be underftood, unlefs it be 
coniidered in the connection of each part of it, and in 
the true meaning of every expreffion and word con- 
tained 



SeRM. XII. OF THE SUBJECT. ZO$ 

tained in it. But when this is done with proper care 
and judgment, it will be found to be clear, eafy, con- 
fident, and harmonious, and to exhibit true religion, 
both in theory and practice, and the real character of a 
Chriftian, as diftinguifhed from all counterfeits. 

In this view, the preceding particular explanation 
has been attempted, and is to be yet farther improved. 

II. From this paffage of fcripture, as it has been ex- 
plained, feveral doctrines are expreffed or implied, and 
the objections which have been made to thern appear to 
be wholly without foundation, and very unreafonable. 
Some of thefe will be particularly mentioned and con- 
fidered. 

1 . As God is here faid to produce every good voli- 
tion and exercife in the Chriftian by which he works 
out his own falvation, it has been objected, that accord- 
ing to this the work is all done by God, and not by the 
Chriftian, which renders the text, taken together, whol- 
ly inconfiftent and abfurd : as if it were faid, " Work 
out your own falvation ; but at the fame time re- 
member that you can do nothing, and really have no- 
thing to do ; for it is God who muft do all, by pro- 
ducing the will and the deed ! n 

The mere mentioning of this objection is fufRcient to 
expofe the unreafonablenefs and abfurdity of it. If 
God works in them to will and to do, then they both 
will and do ; and this is as much their own will and 
deed, as much their own exertion and work, as it could 
be, were there no previous exertion of God, as necefta- 
ry in order to their thus willing and doing. Chriftians 
do nothing in working out their own falvation till they 
begin to will and act ; and when they do this, it is as 
much their own act and deed, as in the nature of things 
any thing that is willed and done can be, whatever 
God may do in working in them thus to will and to 
do. The latter is the work of God, and not theirs, the 
former is as much their own exertion and work, as if 
God did nothing in them, and is entirely diftinct from 
what God does. Their own exertions, their willing 

and 



5c6 AN IMPROVEMENT SeRM. XIL 

and doing, in working out their own falvation, are as 
neceffary as if they were independent on God, and he 
did not work in them to will and to do : and there- 
fore this is no reafon why they mould not will and 
work, but fit ftill and do nothing ; but is a good reafon 
why they mould work, and do what they do with fear 
and trembling, not trufting in themfelves, but in God 
alone, to enable them to go through and perfect this 
work. 

2. This doctrine of abfolute dependence on God for 
every volition and exertion in working out our own 
falvation, which is implied and afferted in the explana- 
tion which has been given of this text, has been repre- 
fented and objected to as a very difcouraging doctrine, 
tending to lead perfons to fit ftill, and not attempt to 
do any thing towards their falvation. 

It is granted that the view of the text which ha.s 
been given does tend to difcourage perfons from at- 
tempting to work out their own falvation in their own 
ftrength and funiciency, independent of God, and his 
effectual operation on their hearts to will and to do ; 
and will effectually do it, where it has its proper influ- 
ence on the hearts of men. But this affords no real 
ground of objection to the doctrine, but is rather in fa- 
vour of it. It is neceffary that men fhould be dif- 
couraged from working out their falvation in this 
way, and relinquish it, in order to their being faved ; 
and the fooner and more thoroughly they are difcourag- 
ed, the better. Such difcouragement is indeed given 
In the text, and in a vaft number of other paffages in 
the Bible, being rightly underftood ; for men are every 
where in fcripture reprefented as wholly dependent on 
God for the effectual influences of the Holy Spirit in 
order to do that which is neceffary to be done by them 
for their falvation: 

But to him who feels . his own moral depravity and 
utter infufliciency to will and do any thing by which 
he may be faved, without the powerful operations of 
God to work in him to will to do it, this doctrine will 

open 



SERM. XII. OF THE SUBJECT. £OJ 

open the only ground of hope and encouragement to 
do or attempt to do any thing. If a child or any per- 
fon were called to do fome great thing, to which her 
knew he was wholly unequal, being utterly inefficient 
to fuch a work of himfelf, he would not have any cou- 
rage to attempt it, until he knew that one flood by him 
who was able and promifed to give him all necefiary af- 
liftance, if he would rely wholly on him for it ; but this 
would give him fufficient encouragement to engage in 
the work with hope of fuccefs ; and would be the only 
ground of encouragement and hope. 

Jems Chrift faid to his difciples, " Without me ye can 
do nothing." Surely he did not fay this to difcourage 
them, and lead them to fit frill and do nothing; but to 
encourage them to truft in him, and to engage in the 
work aiTigned to them with alacrity, courage and hope. 
The apoilie Paul knew that he was what he was by the 
grace of God, working mightily and effectually in hira 
both to will and to do ; that he had no Efficiency of 
himfelf for any good thing, but that aH his fufficiency 
was of God ; that without the powerful afliftance of 
Chrift he could do nothino;. Did this difcouraee him, 
from attempting to do any thing I No y directly the 
contrary : from this he took his fole encouragement, 
and was animated to purfue his work with activity and 
diligence, and laboured more than all the other apoftles* 
knowing that through Chrift who ftrengthened him he 
could do all things. 

Thus it appears not only that the objection under con- 
fideration is altogether without any ground or reafon, 
but that it is made againft a paflage of fcripture which,, 
according to the explanation which has been given, af- 
fords the only ground of hope to finners, and gives fuffi- 
cient and the only encouragement to work out our own 
falvation with fear and trembling ; and which does con- 
tain a complete anfwcr to the objection, and that it is as- 
direct, great and mifchievous a perveruon and abufe of 
the text, as can be imagined. Let it therefore be reject- 
ed by all with abhorrence, and filenced forever. 

3. The 



%Q% An IMPROVEMENT SERM. XII. 

3. The objection which has been made, that this doc- 
trine of man's dependence on the powerful operation of 
Cod for every virtuous and holy act of will, fc that it is 
really produced by him 5 and could not exift did not God 
work in him both to will and to do, is inconfiftent with 
human liberty, and makes man a mere machine, who is 
acted upon in all he wills and does, is really anfwered 
and reiuted in the words themfelves, as they have been, 
explained. 

Human liberty conflfls in willing and doing, or in act- 
ing voluntarily. To acl freely, and to acl voluntarily > 
are fynonimous terms, meaning the fame thing ; and it 
is impoffible to exercife or conceive of any other real 
liberty than this. All the liberty of any moral agent 
confiits in acting voluntarily. There is no other liberty 
in nature pofiible. Therefore liberty does not confift in 
any thing which takes place before the actual exertion 
of willing ; man does not, he cannot, exercife freedom 
antecedent to his acting voluntarily, or when he ceafes 
to will and to do. Therefore, when God worketh in 
men to will and do what otherwife they would not will 
and do, their liberty is fo far from being obftructed by 
this, that it is promoted, and the confequence is, their 
actually willing and doing, and confequently exerciiing 
all the liberty of which any creature is or can be made 
capable. How groundlefs and unreafonable then is this 
objection ! It amounts to this, that man cannot be free 
in that which is the only exercife of liberty, becaufe he 
never would have acted thus freely in that inftance, did 
not God by working in him induce him to exercife all 
the freedom of which he is capable in actually willing 
and doing. 

It is evident that many puzzle and bewilder themfelves 
about human liberty, and think many facts and doctrines 
contained in the Bible to be inconfiftent with liberty ; 
or at ieaft confefs themfelves unable to conceive how 
they can be confident with it, becaufe they have never 
attended fo much to the nature of human liberty as to 
be able to determine precifely in what it does confift, and 

imagine 



SERM. XII. OF THE SU3JECT, 20g 

imagine it confifh in fomething, of which they have no 
clear and confident idea, and which is really impoflible, 
and never did or can exift. If they would carefully con- 
fult their own feelings to find what that is which they 
feel and exercife when they coniider themfelves perfectly 
free in what they do, they would find that when they 
acted voluntarily or of choice, and did as they pleafed, 
they acted freely, and poffefTed all the freedom they could 
defire, or have any confident conception of ; therefore, 
that though God work in them to wrli and to do, or 
whatever were the previous caufe of their willing and 
acting as they did, yet they were perfectly free in their 
choice and conduct ; anctthat it was as much their own 
will and choice, as it could be on any fuppofition what- 
ever, and they themfelves wholly accountable for what 
they will and do. 

This paffage therefore is fo far from being inconfiftent 
with human liberty, that it fuppofes and afTerts that per- 
fons have and exercife all the liberty in the practice of 
morality and religion of which man is capable, and carries 
in the face of it a complete confutation of the objection 
under confideration, And let no one imagine he has 
not all the freedom that is deferable, or that, in the na- 
ture of things, can be poffefTed and exercifed, while he 
feels and knows that he acts voluntarily, or does as he 
pleafes. And if he does both will and do that which is 
really working out his own falvation, let him afcribe it 
w*holly to the fovereign mercy of God, who worketh in 
him thus to will and do, of his good pleafure. 



E e SERMON, 






Sermon xin. 



Phil. ii. 12, 13. Work out your cwn falvation with fear 
and trembling : for it is God who worketh in you, both U 
will and to do, of his good pleafure* 



H 



AVING confidered three objections to the text, as 
it has been explained, in the preceding difcourfe, 
it is propofed in this to anfwer feveral more. 

4. It is objected, that if men are not and cannot be 
willing to work out their own falvation, unlefs God firft 
work in them to will and do, then they cannot be 
blameable for not willing and doing. 

To this objection there is a full folution and anfwer 
in the words to which it is made. If none do any- 
thing towards working cut their own falvation, till 
God worketh in them to will and to do, this fuppofes 
that previous to this they are unwilling ; and that this 
unwillingnefs, or oppofition of will to this work, is the 
only difficulty in the way of their willing and doing 
that by which they would be faved ; and were it not 
for this oppoiition of heart or will to do that by which 
they would be faved, there would be no need that God 
fhould thus work in them to will and to do, which 
other'wife they voluntarily refufe to do* It is there- 
fore fuppofed that they acl freely in willing and doing 
that which is contrary to working out their falvation, 
rind confequently that they are wholly blameable for 
voluntarily oppofmg that by which they might be fav- 
ed, if they were willing to comply with it. For we 
have no other idea of blame or crime, but that which 
conflfts in willing and doing that which is contrary to 
rcufon and truth, and the command of God, when no- 
thing is in the way of willing and doing that which is 
right and wife, but their unwillingnefs or oppofition of 
heart or will to that which is required. And the great- 
er 



SERM. XIII. AN IMPROVEMENT. HI 



er the degree of oppoiition of will there is to that which' 
is right and good, and the ftronger the propenlity and 
inclination is to the contrary, the more blameable and 
guilty fuch perfons appear to be to all who exercife 
reafon or common fenfe. And the more fixed in the 
firong and conftant oppoiition of their hearts 'they are 
to that which is wife and good, and propenlity to do 
evil, fo that they are perfectly deaf to all warnings and 
counfels and motives which can be fet before them to 
choofe and do that which is right, and would make 
them happy, and they cannot be reclaimed by any 
means whatsoever that can be ufed with them ; the 
more odious and blameworthy they are, according to 
the feelings, judgment and confent of all. 

If a child be difobedient to his parents, and wholly 
refufes to pay any refpect to them and regard their 
dictates, the more obftinate he appears to be, and fixed 
in his rebellion, under all poffible means ufed with him 
to reclaim him, this i& fo far from being any excufe, or 
extenuation of his blame or guilt, that it is confidered 
by all, unlefs it be thole who are joined with him in the 
fame difobedience, as an aggravation of his guilt. 
Who ever thought of excufing a murderer or thief, and 
could think him blamelefs or the lefs guilty, becaufe 
he had long perfifted in his evil practices, and could not 
be reclaimed by all the permafions, threats and fevere 
corrections which could be adminiftered or- devifed I 
Can any one avoid thinking him the worfe, and 
more odious and blameable, the more his inclination to 
murder or ileal is proved to be fixed and incurable ? 
It is. poilible the perfon himfelf might plead this as an 
excufe ; and his companions in the fame wickednefs 
might join with him in exculpating him and them- 
felves, becaufe they had fuch a ftrong inclination to per- 
fift in their practices, and were fo utterly averfe from a 
reformation, and fo far from having the leaft difpoiition 
to any thing of the kind, that they could not be wil- 
ling to hearken to advice, and reform. But all who are 
not murderers nor thieves would coniider their at- 
tempting 



212 AN IMPROVEMENT $ERM. XIIL 

tempting to make fuch an excufe as an aggravation of 
their crimes, and an increafe of their blameworthiness. 

This is applicable to the cafe before us, and may ferve 
to iilufcrate it. Mankind are ail rebels againft God, and 
are funk into total moral depravity, in which they 
have a ftrong, fixed and incurable propensity to re- 
bellion, and a proportionable averfion from God and 
holinefs, and will not come to Chriii that they might be 
laved. This depravity and obflinacy is incurable, that 
is, by any thing in themfeives ; for their whole inclina- 
tion, and all their exertions, are an oppofition to turn- 
ing to God, or a wiliingnefs to embrace the gofpel ; it 
is incurable by any means that can be ufed with them, 
or by any thing that can be done for them by any 
creature. The removal of this rebellious difpofition is 
infinitely out of the reach of the power of men or an- 
gels. He only can do it who created all things, and is 
able to take away the hard, obftinate heart, and give an 
obedient one, and work in men to will and to do that 
to which they are naturally totally averfe-. Nothing is 
or can be in, the way to prevent any perfons being wil- 
ling to embrace the gofpel, but a contrary will and 
choice, and averfion of heart from Jefus Chrift and the 
gofpel. And if this be not in the nature of it criminal, 
and blameable in every degree of it, then there can be 
no fuch thing as blame or crime in nature. And if the 
ftrong degree of oppolition to that which is right and 
wife, and inclination to the contrary fo as to render it 
incurable, in the fenfe explained, does render the perfon 
innocent ; then every the leaft degree of fuch inclination 
is not criminal, fo there can be no fuch thing as fin ; 
nnlefs men can iin without any inclination to fin, and 
may incur blame when they exercife no choice. 

All this is fuppofed and really aiferted in our text : 
That mankind are wholly and obftinately oppofed in 
their will and affections to that which is right and wife, 
and neceiTary to be chofen, in order to their falvation ; 
that this is the only and all the difficulty in the way of 
their falvation, and is the only thing which renders it 

neceiTary 



S£P.M". XIII. OF THE SUBJECT* 2IJ 

neceflary that God mould powerfully work in them to 
make them willing to embrace the way of falvation. 
The objection is therefore contrary to the pafTage ob- 
jected to, which when confidered contains a full anfwer 
to it, and the objection appears not to have the leait 
foundation, if all blame coniiils wholly in having no in- 
clination to that which is right and wife, and in an in- 
clination and choice which is directly contrary : and no- 
thing can be blameabie but this : and the ftronger this 
inclination is, and the more there is of it, the more and 
greater is the guilt ; which no man can deny without 
contradicting the plaineft dictates of reafon and common 
fenfe. 

When it is faid in the objection, that if men cannot 
embrace the gofpel unlefs God work in them to will and 
do it, this muft render them blameiefs, if by this any 
difficulty is defigned to be expreiled which does not 
wholly con lift in their unwillingnefs to this, and is not 
the fame with their zuill not, it is not true that they 
cannot ; for, as has been obferved, there can be no other 
bar in the way of their embracing the gofpel, but a tin-* 
ed opposition of will to it ; and this is iuppofed and 
even afTerted in the text, as nothing elfe or more is ne- 
ceiTary to work out their falvation but a wltt to do it. 
And when it is faid they cannot be willing, the mean- 
ing is, that they are wholly deflitute of the leait incli- 
nation or real deiire to comply, and have fuch a itrong, 
fixed oppofition of will to it, that they cannot be willing 
to embrace the gofpel, fuch oppofition of will being en- 
tirely inconfiftent with it, fo long as it continues ; and 
they being without the leaft inclination or defire to re- 
move this oppofition, but acquiefce in it with all their 
hearts, it cannot be removed by any thing fhort of the 
power of God working in them to will and to do. But 
if this be all that the objector means by his cannot, this 
is fo far from being any excufe for not being willing to 
embrace the gofpel, that it is the very thing in which all 
blame confiits ; and the more there is of this will n&t} 
and the itronger the inclination is to oppofe and reject the 

ffofpd. 



214 AN IMPROVEMENT* SERM. XIIL 

gofpel, the greater is the guilt and blame worthinefs, as 
has been before obferved, and cannot be denied by any 
who will allow that there is any fuch thing as guilt and 
blame in nature. In this fenfe the words of Chrift are 
to be underftood, when he fays, " No man can come 
to me, except the Father who hath fent me draw him :" 
\_John vi. 44.] The Saviour of the world does not fay 
this to excufe men as blamelefs in not coming to him, 
but rather to exprefs their total depravity and the great- 
nefs of their guilt, aflerting that there is fuch oppontion 
of the will or heart of all men naturally to him, that they 
are difpofed to rejecl the gofpel, and, while this is the 
cafe, no man can with fuch an heart come to Chrift, as 
this implies a contradiction. And this depravity and 
oppolition of heart is fo great and fixed, that no man 
will come to him, unlefs it be removed by the power of 
God working in him to will and do that which he 
would otherwife continue utterly to refufe. That thefe 
words are thus to be underftood is certain from what 
Chrift faith elfewhere on this fubjecl:. He faid to the 
Jews, " Y$ will not come to me, that ye might have 
life. Kow can ye believe, who receive honour one of 
another, and feek not the honour that cometh from God 
only W In which words he afferts, that the only thing 
in the way of their coming to him was, that it was con- 
trary to their inclination or will ; and that their inabili- 
ty to believe on him, which is the fame with coming to 
him, or the only reafon why they could not believe, was 
nothing but an oppofite inclination to, defire and feek 
that which was contrary to believing on him and com- 
ing to him. We are certain that Jefus Chrift did confi- 
der this inability to come to him, though fo feed and 
great that it could not be removed by any power ihort of 
that Divine Energy which can give a new heart, as any 
excufe for not coming to him 5 for he afferts their not 
believing on him and refuting to come to him to be the 
greateft crime, for which they might juftly be condemn- 
ed to perifh forever. Hear his words. *■'■ He that be- 
licvcth not, is condemned already, bccaufe he hath not be-* 

licveat 



SeRM. XIII. ©F THE SUBJECT. 21$ 

lieved on the name of the only begotten Son of God. 
And this is the condemnation, that light is come into 
the world, and men loved darknefs rather than light, 
becaufe their deeds were evil. And when he (the Spi- 
rit) is come, he will reprove the world of fin, becaufe 
they believe not on me J 9 

If they who make the objection under consideration 
would attend to all this, and confider it well, they would 
know that they were as really objecting againft Jefus 
Chrift himfelf, as againft our text, as it has been explain- 
ed ; for he faith the fame things in the words which 
have been cited. And they would at the fame time be 
convinced that the objection is contrary to all reafon 
and the common fenfe of mankind, and implies the 
greateft abfurdity, and contradiction to aU moral 
truth. 

Many bewilder themfelves, and put a ftumbling block 
before their faces, and make great and hurtful miftakes, 
by ufing the words cannot and inability in a fenfe which 
is inconhftent with blame, and wholly excufes for not 
doing what a perfon cannot do. That which a perfon 
cannot do, though ever fo much inclined to do it, and 
however willing he is to do it, were it in his power, he 
cannot be blamed for not doing. And this is the 
fenfe in which mankind commonly ufe the words can- 
not and inability. But when thefe words are ufed in a 
moral fenfe, fo as to imply no difficulty in complying 
with what is required, but want of an inclination and 
defire to do it, or an actual oppofition of will to it, 
which is quite a different and oppofite fenfe from the 
other ; fuch a want of ability or power to comply with 
that which is reafonable and right, does not excufe a re- 
fufal to comply, but neceffarily implies blame, and the 
perfon is criminal in proportion to the degree of his in- 
ability to comply, or the ftrength and fixednefs of the 
oppofition of his heart to that which is required, in 
which all the difficulty of this compliance confifts. 

This may be illuftrated by the following inftance : A 
poor man, a real object of charity, fuffering for want of 

the 



£l6 AX IMPROVE ME NT SfiRM. X'lIL 

the neceiTaries of life, who mur! periih foon if he had 
not fpeedy relief, begged the compailion and help of two 
neighbours who then were together. One of them was 
a kind, benevolent man, and felt for the fufferer, and 
ardently wifhed it were in his power to relieve him ; 
but he was poor himfelf, and had nothing to give to his 
diftreiled brother. The other was rich, and able im- 
mediately to help the fuffering, perifhing man, if he 
had been willing to do it ; but he was a ftranger to be- 
nevolence, and had the greateil averfion from giving or 
doing any thing for the relief of any of his fellow-men, 
and never had felt the leaf! compailion to the diftrehed, 
or given fo much as a penny for the relief of any, 
though he had many opportunities to do it, and not a 
few had perifhed by his refufing to afford them any 
help. He therefore in this inflance hardened his heart, 
and felt not the leal! compailion for the perifhing man, 
and refufed to lave this beggar from death, which was 
in his power, had he been willing to give him what he 
could eafily fpare. 

Who can avoid pronouncing the former blamelefs, 
or coniidering the latter as very criminal and blame- 
worthy ? And the farther he was from any inclination 
to help the diftrelfed, and the more fixed and obftinate- 
ly fet he was againft giving any thing to the poor, the 
more vile and criminal he muft appear to all. The lat- 
ter cannot be liberal, and delight in diftributing what he 
poffefTes, until he has a new heart, and is poileffed with 
a difpofition directly contrary to that which now governs 
him in all his thoughts and defires. And his heart is 
wholly and with all its ftrength oppofed to a benevolent, 
generous heart, and therefore he cannot have the leaf! 
inclination and defire to have fuch a heart, but is entirely 
fatished and pleafed with his prefent felfifh difpofition. 
And if he fhould pretend to defire and attempt to ob- 
tain a good, benevolent heart, all his defires and at- 
tempts would really be nothing but the exercife of his 
ielnfhnefs, and the gratification of his evil, covetous dif- 
pclition 5 and therefore would be nothing but real op- 

pofition 



$5flM. XIII; OF THE SUBJECT* '21 J 

pofition to a good heart. So that it may be truly laid 
of him, he is utterly unable to change his own heart 
from a felnih to a benevolent one. Yet who can think 
him the lefs criminal and blameable on this account ? 
Muft not all look upon him as guilty and odious in 
proportion to the fixed ftrength of his felhih, cruel dif- 
poiition, and his inability by this to become benevolent 
and kind ? 

The difficulty which is in the way of his helping the 
poor man may be as great, and his inability to do a 
generous acuon as real and as much infurmountable and 
immoveable by him, for the reafon which has been 
mentioned, as the inability of the former to relieve him. 
It may be laid, agreeable to truth, of both of them, that 
they cannot relieve the diitreiTed fufferer. But their in- 
ability is fo entirely different, and of fo oppofite a nature 
and kind,that the inability of the former cxcufes, and that 
of the latter is fo far from excufing, that it is the very 
thing in which his crime and blame coafifts, And they 
who attend to all that has been offered or can be faid on 
this point, and yet will not fee the difference and oppofi- 
tion between thefe two kinds of inability, but pervit- 
in after ting that there is no difference, and that they 
equally render a man blamelefs for not doing what he 
is unable to do ; that the inability of the latter of thefe 
two men to relieve a diftreffed perfon is as blamelefs and 
excufeable, as that of the former ; are not capable of be- 
ing reafoned with or of making any proper ufe of com- 
mon fenfe, which cannot be accounted for but by fup- 
poling that their inability to fee and make this diftinc- 
tion, and reafon properly upon it, is not owing to any 
defect in their natural capacity and reafoning powers, 
but to an inclination of heart, or propeniity of 
will, which perverts their reafon, and fhuts their eyes 
againft the light of truth, fo that they cannot fee it, how- 
ever clearly it mines ; which is the criminal inability 
that has been defcribed. 

Every degree of inclination to fin is opposition to the 

contrary, and is a difficulty in the way of a holy inclina- 

F f tion 



2lS AN IMPROVEMENT SerM. Xlll, 

tion and choice ; and the former neceftarily weakens 
the latter in proportion to the degree of it, fo that per- 
fect holinefs cannot be exercifed, fo long as any degree 
of the oppofite inclination exifts. And the difficulty or 
inability to be perfectly holy is greater or lefs in propor- 
tion to the greater or lefs degree of the oppoiite inclina- 
tion to fin. This, the apoftle Paul fays, is the cafe with 
Chriftians in this world : " The flefh lufteth ao-ainft the 
Spirit, and the Spirit againft the flefh : and thefe are 
contrary the one to the other ; fo that ye cannot do the 
things that ye would :" [Gal. v. 17.] None will fup- 
pofe, it is prefumed, that the Apoftle faid this to excufe 
Chriftians for not being perfectly holy, or deiigned to 
reprefent the lulling of the fleih, or inclination to fin, as 
blamelefs, by faying that they could not do the things that 
they would ; for if the lulling of the flefh be not finful 
and blameable, then there cannot be any fuch thing as 
fin or blame. When the Apoftle fays, " Ye cannot do 
the things that ye would," he does not offer this as an 
excufe for their not doing them ; fince all the difficulty 
in the way of their doing them was their fin : it was 
therefore a wholly blameable, finful cannot : it was a dif- 
ficulty and inability to be perfectly holy which was cri- 
minal and wholly blameable in every degree of it, and 
that too in proportion to the ftrength and degree. 
Chriftians had a degree of holinefs which was exercif- 
ed in oppofing all finful inclination, and deiiring to be 
perfectly holy. They would be, they had a defire to be, 
fo holy as to do all the things which were required of 
them in a perfect manner and degree ; but a contrary 
propenfity to fin ftill worked in them, and rendered 
them unable to do what they would, fo that in every 
exertion they fell fhort. This therefore was a finful in- 
ability, a cannot wholly blameable ; for it confifted in 
their inclination to fin. 

The unregenerate linner is nothing but flefh, in the 
Apcftle's fenfe of the word here, and in many other 
places, that is, corrupt human nature. AH his inclina- 
tions and defires are lulls of the flefh, in which there is 

no 



Serm; XIIL of the subject. 219 

no good thing. This his carnal mind is enmity againft 
God, is not fubjecl: to the law of God; neither indeed 
can be. He has no inclination or defire to be holy, to 
oppofe the carnal mind, which therefore has the whole 
dominion in his heart, and reigns there without controul. 
The difficulty and inability he is under to will and to 
do that which is good is total and complete : and as 
the Chriftian cannot do the things that he would, can- 
not be perfectly holy, the finner cannot have the leaft 
inclination or deiire to be holy, or will and do any 
thing towards his falvation. And as the partial inability 
in the Chriftian to be perfectly holy is altogether his fin, 
and confifts in it ; fo the total inability to will and to 
do that which is holy in the iinner is all of it his fin, 
and therefore confifcs wholly in that which is blame- 
worthy. His inability, his cannot, is all fin and nothing 
elfe. And to offer this as an excufe, as rendering the 
finner wholly biameiefs, is fo unreafonable, abfurd and 
perverfe, that it cannot be done by an honeft, difcerning 
mind. 

So much has been faid in anfwer to this objection, 
perhaps too much, and fome repetitions have been 
made, it may be too many, becaufe it is fo much in the 
mouths of many, originates from delufion, and has a 
moll pernicious tendency. 

5. The objection which is often made, that it is un- 
reafonable to command or exhort finners to do that 
which they have no power to do, and cannot do unlefs 
afiifted and enabled to do it by the Spirit of God, ap- 
pears to be groundlefs, from our text itfelf, when right- 
ly underftood ; and is fully refuted in the anfwer to the 
laPc objection. When it is well underftood what is 
meant by want of power to obey what is com- 
manded, and comply with the exhortation ; that it 
means nothing but want of will, and an oppofite in- 
clination ; the objection vanilhes, as nothing to the 
purpoie. It means a want of ability to obey, which is 
itfelf fin, and that in which blameablcnefs confifts, and 
therefore cannot be an excufe for not obeying. There 

fore 



©20 AN IMPROVEMENT SeRM. XIII. 

fore, as this kind of inability is only a finful oppofitiort 
of heart to that which is right and duty, it does not re- 
move or lefien the obligation to obedience and to com- 
ply with duty. Surely none can think that a perfcn 
may not with reafon and propriety be exhorted and 
commanded to do that which is right and his duty, and 
for his intereft to do, merely becaufe he is not willing 
to do it. For if fo, then no man may be commanded 
or exhorted to that which he is not inclined or willing 
to do 5 which denies the exiftence of any law, except it 
be a man's own inclination and will. If God may not 
command a creature to do what he is not willing to 
do, there is an end to ail divine laws, and moral govern- 
ment, and a man's own inclination and will is his only 
law or rule of conduct ; confeauently there can be no 
fin, unlefs it be doing that which is contrary to a per- 
forms will and choice, which is impoilible. 

But it may be afked, Where is the propriety of com- 
manding or exhorting finners to do that which they ne- 
ver will do, unlefs they have a new heart given to them 
by God, and he work in them to will and do it : or 
what end will this anfwer ? 

Reply. The reafon and propriety of this has been al- 
ready ihown ; and that if this were not reasonable and 
proper, there cr.n be no fuch thing as law and moral go- 
vernment. And this is fuited, and even necefiary, to 
anfwer the following ends. 

Firfi* If there were no law and commands, and thefe 
were not fet before finners, pointing out their duty, and 
urging them to do what is necefiary to their falvation, 
they could not know what the law is, and what is their 
duty, and what is necefiary to be done by them in order 
to be faved ; which is important and necefiary. With- 
out this they would not be under advantage to know 
the character of God, of Jefus Chrift, nor their own cha- 
racter, nor what they mufi be and do to be faved. " For 
how fliall they believe in him of whom they have not 
heard ? and how fhall they hear without a preacher V* 

Sccmd* 



*$ERM. XIII. OF THE SUBJECT, ,22* 

Second. If commands and exhortations to obedience 
were not applied to finners, they would not know that 
they are finners, and how depraved and corrupt they 
are, and how oppofite their hearts are to the gofpei, and 
that they are undone forever, unlefs fovereign grace give 
them a new heart, and make them willing in the day 
of divine power ; all which it is important and even ne- 
ceffary the finner mould know, in order to his being 
faved. The apoftle Paul faid, " I had not known fin, 
but by the law :" and this is true of every one ; for by 
the law is the knowledge of fin. And they cannot know 
that their hearts are ftrongly oppofed to the gofpei, the 
way of falvation by Jefus Chrift, until they have the of- 
fer, and are invited and exhorted to believe on him. 

Third. Therefore the gofpei is to be preached to all 
men, and every man is to be inftructed, warned and ex- 
horted to believe, that he may efcape the wrath to come, 
whether they will hear, or whether they will forbear, or 
refufe to hear. This is the way which God takes to an- 
fwer his wife, benevolent purpofes. They to whom he 
in his wifdom is pleafed to give a heart to believe, will 
embrace the gofpei, and be faved ; and under a convic- 
tion of their guilty, loft ftate by nature, and that they 
fhould have juftly perifhed, had not God given them a 
heart to believe, they will afcribe the whole of their fal- 
vation to fovereign grace, and give all the glory of it to 
God forever. They who do not hear and embrace the 
gofpei, but, according to the criminal choice of their 
own hearts, rejecl the great falvation, will perifh, under 
the aggravated guilt of flighting Jefus Chrift, and abufing 
his grace and love, and will exhibit a ftriking manifefta- 
tion of the exceeding, amazing depravity and wickednefs 
of the human heart, and of the juftice of God in their 
eternal deftruction. 

It has been obferved, that the text contains an anfwer 
to the objection now under confideration, and it has 
been fhewn how it is anfwered. But an anfwer is found 
in it, in another view of it. The Apoftle tells Chriftians 
that if God did not work in thern to will and to do, 

they 



•222 AN IMPROVEMENT S£RM. XIIL 

they would not will and do any thing towards their own 
falvation ; and at the fame time exhorts both to will, 
and to do, and work out their own falvation with fear 
and trembling. This is directly in the face of the ob- 
jection. For though they could have no will to work, 
unlefs God gave it to them ; yet they are exhorted and 
commanded to be willing and to work out their own 
falvation. Why then may not the miner, who can have 
no will to do any thing towards his falvation, unlefs God 
work it in him, be exhorted and commanded to will 
and to do f Is it poUible to make any objection to this, 
which is not really againft the exhortation in the text ? 

6. It may be further objected, that the text, as it has 
been explained, implies the doctrine of the certain per- 
ieverance of all true Chriftians, unto eternal life ; which 
doctrine tends to make them who think themfelves 
Chriftians carelefs about their falvation, and leads them 
to indulge themfelves in 'fin, fince, having once believed, 
they fhall be faved, whatever life they live. 

Anfwer. The text, as it has been underftood, it is 
granted, does imply the doctrine of the perfeverance of 
all real Chriftians ; for if they depend wholly on God 
to renew their will to holy exercifes, by which they are 
born again, made new creatures, and created in Chriifc 
jefus unto good works, there is no reafon to think he 
will forfake fuch a work, and fufifer it to come to no- 
thing ; as there is an apparent inconfiftency in this : it 
may therefore be relied upon as certain, that Infinite 
Wifdom and Unchangeable Power and Goodnefs never 
begins this great and good work, by which men are 
brought into a ftate of falvation, and become real friends 
to God, and are pardoned and have his favour, without 
a deiign to carry it on till it is completed in their per- 
fect hoiinefs and endlefs happinefs, as this work from be- 
ginning to end depends wholly on him. The contrary 
iuppofition appears moft unreafonable, and unworthy of 
God, and dilhonourable to him. Moreover, the expref- 
fion itfelf denotes a conftant work which God is carrying 
on in Chriftians, without ceafing or relinquiihing it. " It 

is 



SERM. XIII. OF THE SUBJECT. 22$ 

is God who worketb in you to will and to do ; M that is ? 
continually, not at one time only, but always, to the end 
of life. It is not faid, God did once work in them, or 
that he did work in them fometimes, but not always ; 
but he worketb in you, as being common to all Chriftians, 
and at all times. And in this view only it can be a rea- 
fon and encouragement to work out their own falvation 
with fear and trembling, as it has been explained. 

But if the doctrine of the certain perfeverance of all 
true Chriftians to final falvation were not implied in the 
words of the text, when conftdered alone, yet it is efta- 
b- lined with the utmoft certainty when they are viewed 
in connection with what the Apoftle had before faid to 
thefe Chriftians in this epiftle. His words are, " Being 
confident of this very thing, that he who hath begun a 
good work in you will perform it until the day of Jefus 
Chrift :" [chap. i. 5. 6.] The good work is that fpoken. 
cf in the text, by which God was working in them both, 
to will and to do. The Apoftie, under infpiration, was 
confident, which amounts to a certainty, that wherever 
he begins this work, he vrill carry it on to perfection, 
We therefore may be confident, and certain, that w r here- 
ever God begins to work in men to will and to do that 
which is good and holy, he deligns to carry this work 
on to perfection ; that he will completely finiih what 
he once begins. And this fame truth is abundantly af~ 
ferted, many ways, in the Bible, to which it is needlefs 
now particularly to attend. 

It is objected to this doctrine, that it tends to make 
Chriftians carelefs, and is a temDtation to indulge to fin, 
feeing, according to this doctrine, their falvation is ie- 
cured to them, let them live as they will. An anfwer 
to this is found in the words of the text, in which this 
doctrine is contained, as has been lnewn : for at the 
fame time Chriftians are told that God had begun a good 
work in them, which he would finiih, carrying it on to 
perfection, they are exhorted to work out their falva- 
tion with fear and trembling ; and that too for this ve- 
ry reafon, that God was working in them fo as effectual- 

lv 



324 AN IMPROVEMENT SeRM. Xfflu 

ly to fecure falvation to them. They are informed that 
their working out their own falvation in this particular 
manner was as necefiary to their falvation, as if God did 
not intend their falvation ; that there was no other way 
to be iaved ; and that God thus working in them both 
to will and to do, with an intention to go on and per- 
fect it, was the only encouragement, and a ftrong and co- 
gent motive, thus to work out their own falvation. 

The objection before us is therefore made in direct op- 
poiition to the words of the text, in which the doctrine 
of the faints' perfeverance is improved as a motive to eve- 
ry Chriftian duty in the practice of real holinefs : it is 
therefore impoilible to encourage the contrary. This 
apoftle always fpeaks in the fame ftrain. He fays of 
himfelf, in this fame euiftle, " Not as though I had al- 
ready attained, either were already perfect ; but I fol- 
low after, if that I may apprehend that for which I am 
alfo apprehended of Chriit. Jems. Reaching forth unto 
thofe things which are before, I prefs towards the mark, 
for the prize of the high calling of God in Chriit Jems." 
The Apoftle confidered himfalf as apprehended, or laid 
hold of, by Jefus Chriit, when he was converted and 
became a Chriftian, with intent to keep his hold of him 
till he had brought him to poiTefs the prize of eternal 
life. This was fo far from making him carelefs and in- 
active in the duties of the Chriftian life, that he improv- 
ed it as an encouragement and motive to activity, zeal 
and engagednefs in running the Chriftian race, that he 
might obtain perfect holinefs, and the prize which his 
Saviour intended for him, and fo work out his own 
falvation, of which he was allured, by what Jefus Chriit 
had already done for him by working in him both to 
will and to do thofe things which accompany falvation, 
racing infallibly connected with it. In the fame view he 
writes to the Clinicians at TheiTalonica : " Let us who 
are of the day be fober, putting on the breaftplate of 
faith and love, and for an helmet the hope of falvation. 
For God hath not appointed us to wrath, but to obtain 
falvation by our Lord Jefas 0111111." Here he writes in 

the 



SERM. XliL OF THE SUBJECT. &$ 

the fame manner as in our text. He urges them to 
the practice of Chriftian holinefs, from the encourage* 
ftient and motive that God had defigned^them for falya- 
tion, giving them the character of his children, by 
which they were interefted in the everlaftihg covenant 
of grace, by which falvation was iniured to them. 

This objection not only has an anfwer in thefe, and 
innumerable other paiiages of fcripture, but it is alio 
confuted by the inconfiftency and unreafonablenefs of 
it. It carries this inconfiftency in it, that if the per- 
feverancc of Chriftians in holinefs is made certain by 
God, on whom they depend for it, and he has deter- 
mined they fhall work out their own falvation ; then 
it is not neceffary that they mould live a holy life, and 
work out their falvation* and they may be faved with- 
out all this, and however much they neglect their own 
falvation, and indulge themfelves in all manner of 
iniquity : 01% if it be made certain that they ihall per- 
fevere in a holy life, that they may be faved, then they 
may as well and certainly be faved without perfevering 
in a holy life, and though they fall away into fin : and 
this will encourage Chriftians not to attempt or defire 
10 perievere in obedience, and to live in fin. They who 
can argue thus have given up the ufe of reafon, to em- 
brace the raoll palpable abfurdity. 

The objector alfo falls into another inconiiftency, by 
fuppofmg that a Chriftian may have aiiurance that he is 
a real Chriftian, and therefore fhall be faved, when he is 
fo inclined to fin as to prefer living in tin and the indul- 
gence of his lufts to a holy life ; and that he may main- 
tain his aflurance, while he neglects religion as a talk, 
and lives a carelefs, wicked life ; which is contrary to 
truth, to fcripture, and the reafon and nature of things. 
If it were poffible that a real Chriftian could be in fuch 
a frame, and have fuch a prevailing difpofitioti, and con- 
tinue in it, it would be impoilible that he mould have 
any juft and well grounded auurance of his being a 
Chriftian ; for he can have no evidence of this, but from 
a difpofiticn and exerclfe-s directly contrary to a prefe- 
G g Vence 



12$ AtJ IMPROVEMENT. $£RM. XltL 

■ ■ 

rence of a life of fts 5 viz. exercifes of real holinefs, difpof- 
ihst to work out Ms own falvation with fear and trem- 
bling. The hypocrite, who has no true grace, may be fo 
deluded as to think and preiume he is a real Chriftian, 
and abufe the doctrine of the certain falvation of all who 
are once Chriftians, to indulge in fin, becaufe he has re- 
ally no love to holinefs, and prefers a life of fin to the 
life of a Chriftian. But it is inconfiftent to fuppofe that 
a real Chriftian fhould have or think he has evidence that 
lie is a Chrifdan, while lie is in a carelefs frame, and 
Icvec the pleafure of iin rather than God and holinefs. 

The fcripture afferts that aiiurance of being a Chrif- 
tian, and of falvation, is to be attained and maintained 
in no other way but the exercife of holinefs, and great 
care and diligence in living a holy life. The apoille 
John fays, " My little children, let us not love in word, 
neither in tongue, but in deed and in truth. And here- 
by we know that we are of the truth, and mall allure 
our hearts before him :" [i John, iii. 18, 19.] The 
apoille Peter exhorts profeiiing Chriftians to take care 
to live and abound in the exercife of every Chriftian 
grace, in order to have and maintain an aiiurance of 
their real Chriftianity ; and concludes with thefe words ; 
5C Wherefore the rather, brethren, give diligence to 
make your calling and election fure : for if ye do thefe 
things ye mall never fall :" [2 Pf/. i. 5-^-10.] This is 
the icriptural way of alfurance ; and they who think 
they have an almrance that they are Chriftians in any 
other way, and from fome other propofed evidence, are 
presuming, and deceiving themielves to their own de- 
i auction. 

And it mu ft be further obferved, that it is not only 
mconixftent with the character of a true Chriftian at 
any time to prefer a neglect, of religion and a living in 
allowed fin, to a holy life, if the former were as fure a 
way to falvation as the latter ; fo that an aiiurance that 
fie ihall be iaved will be no inducement to him to live 
a carelefs, ilnful life : but it is yet a greater inconnften- 
cy and contradiction to fuppofe a Chnftian, in that 

ftrong 



Serm. XIIL of the subject* 227 

ftrong and lively exercife of grace, and love of holinefs, 
which always attends a true alfurance that he is a Chrif- 
tian, and lhall be faved^ mould then and for that reafon 
prefer a life of iin to a holy life, and from this allur ance 
be led into fin. This is impoxlible ; and directly the re~ 
vqt[q is certain, viz. that fiich an affurance is not only 
accompanied by a ftrong deiire and engagednefs. to live 
a holy life, as without this there can be no real aiTurance^ 
as has been fliown ; but the affurance itielf will greatly 
add to the ftrength of deiire and engagednefs to live a 
holy life, to the honour of God, and for his own com- 
fort, were it not neceffary in order to be faved. 

There are not only thefe inconflftencies in the objec- 
tion, but the objector fuppofes that the true Chriftian. 
i.3 wholly felfiili and mercenary in all he does 3 and is, al- 
ways "diipofed to prefer a life in fin to a holy life, if he 
may be as fare of his own falvation by living in fin, as 
by the contrary. Therefore, having no true love to 
God and regard for his honour, nor any delight in the 
law of God, or love of holinefs for its own fake ; if he 
can obtain a promife that he mall be faved, he will have 
no motive to ferve God, or have any concern for his 
character and glory ; but will choofe to live a life of 
enmity to God, by ferving himfelf and his own lulls. 
It is certain there never was, and never will be, fuch a 
real Chriftian, though thoufands have with the objector 
fttppofed it, and are hoping for heaven by living in the 
exercife of a felfifh religion, which is abomination in the 
fight of God 3 and will certainly lead thera to detrac- 
tion. 

The doctrine of the certain perfeverance of all real 
Chriftians in a life of holinefs to falvation, fecured to 
them in the covenant of grace, is a comfortable and 
plealing doctrine to the true Chriftian. He knows his 
own infufficiency, and abfoiute and confiant dependence 
on God for all holy exercifes and conduct ; and that if 
God fhould leave him to himfelf, he fhould fall into fin 
and ruin. And when he finds a promife in the covenant: 
of grace, that all true Chriftians fhall be kept by the 

power 



2S8 AN IMPROVEMENT ScRM. XIII, 

power or God, through faith, unto falvation, and that 
where he has begun a good work in men he will carry it 
on to the day of complete redemption, he lays fail hold 
cf it, as the only ground of hope that he fhail perfevere 
unto falvation, and would not be without it for a thou- 
iand worlds. But the felf-ccnhdent hypocrite, who 
never knew his own heart, but thinks he can ftand in 
his own ftrength, and diftinguiih himfelf from others 
who have the fame affiltance which he has, and by his 
own exertions embrace the gofpel and live a holy life, in 
which he himfelf, not God, determines whether he mall 
be fayed or not, by his own independent obedience, or 
by the abufe of the ailiftance he has ; to fuch this doc- 
trine is moft difpleafmg, and they will oppoie it with all 
their might ; becaufe it takes away their god in which 
they trult, their own felves, and makes their falvation. 
altogether dependent on God, from hrft to lag;. For 
the fame reafon they oppoie the doctrines of the divine 
decrees and of election, as thefe reprefent men as wholly 
dependent Gn God, efpecially for falvation, as according 
to this he determines who fhail be faved, and who lhall 
not, independent of man, according to his own pleafure. 
This is the only reafon that can be juftly afligned for 
their difpleafure at thefe doctrines., and their oppofition 
to them. And if perfons cf this character do not truft 
in man, and rely on an arm of flefh, even themfelves, 
and that in a matter of the greater! importance and 
magnitude, infinitelv more fo than their own exiftence, 
or any other of their concerns, it will be difficult, yea r 
impofiible, to conceive what is meant by truiting in 
man. How is it poflible then that they mould efcape 
the awful curfe pronounced by God ? " Thus faith the 
Lord, curfed be the man that trufleth in man, and 
maketh flefh his arm :" [_Jer. xvii. 5.] 

7. If is objected, that thefe doctrines, of man's entire 
dependence on God in doing any thing towards his 
own falvatiQiij of election, and the certain perfeverance 
of all true Chriftians, if they be true, had better not be 
preached, iince they will not be underftood by people 

in 



StlvM. Silt OF THE SUBJECT; 22 J^ 

in general, and are very oiTenfive to many, by which 
they are prejudiced againft religion ; and by many who 
believe them, are abufed to very bad purpofes ; and, on 
the whole, do much more hurt than good. 

Anfwcr, This objection is really againft the Bible it> 
felf ; and particularly againft the text we are considering, 
in which thefe doctrines are all either expreded or im- 
plied, as has been ihown. Therefore the whole Bible, 
and more especially our text, are to be adduced as con- 
taining a complete anfwer. 

If thefe do&rines are not to be preached, inculcated 
or mentioned, why are they contained in the Bible ? 
Why has God published them to the world ? If the 
preaching of thefe doctrines tends to do hurt, then their 
being published in the Bible, which is to be* read by all, 
has an evil tendency. They who make this objection, 
who are not a few, would drop it immediately, if they 
Jiave any proper regard for the Bible, as it is levelled 
againft divine revelation, and the Author of it. 

If thefe doctrines be not underftood by any preachers 
or hearers, this rnuft be their own fault ; for nothing is 
revealed which may not be underftood, fo far as it is 
revealed, by the honeft, attentive reader of the Bible, in 
the affiduous ufe of all the helps in his reach. And if 
they be not underftood, the fault muft be in the hearer 
or the preacher, or perhaps in both. 

That thefe doctrines are improved to increafe the 
prejudices of many againft religion, and are abufed by 
others to evil purpofes, is no reafon why they fhould 
not be taught, explained and vindicated ; fince this is 
an equal reafon why none of the important truths of 
the Bible fhould be taught ; for there is no truth in di- 
vine revelation which is not liable to abufe, and has not 
been abufed by men, to their owri hurt. It is no new 
thing for men to pervert the writings of infpiration to 
their own deftruciion. Shall they therefore be laid 
afide, and not ftudied and inculcated ? JLet the objector 
j^ge. 



IfJOfc AN IMPROVEMENT SeRM. XIV* 

Let who will think thefe truths to be of little confe- 
quence, and not fuitable to be maintained and preached, 
or doubt or difbelieve them, or abufe them to the worit 
purpofes ; yet they remain highly important and ufeful. 
They have been found to be fo, by thoufands and mil- 
lions. And the heart of every true Chriliian is formed 
upon them, or agreeable to them, whatever his fbecula- 
tions may be. And there is no other way to heaven 
than that which is marked out in our text. This leads 
to the next head of improvement. 



ctmon xiv. 



Phil. ii. 12, 13. Work cut your own falvation with fear 
and trembling : for it is God who worketh in you, both to : 
will and to do, of his good pleajure, 

IXI. r "| 'HIS fubject is to be improved in a ufe of Ex- 
j|_ amination. 

This is the moil important and ufeful part of the 
fubject. to which we have attended. The text, as it has 
been confidered and opened, and vindicated from ob- 
ieclions, points out the only way to heaven, and ex- 
hibits the true character of every real Chriliian ; and 
teaches with what views, exercifes and efforts he mufi 
work cut his own faivation. But all this will be in vain 
to us, if we do not apply it to ourfelves, and in this 
light examine and try ourfelves, whether we be real 
Chriftians, according to this defcription of a Chriliian, 
«nd walking in the narrow way to heaven. 

They who are fincerely defirous to know their own 
{late and character, and to determine from the beft evi- 
dence whether they be real Chriftians or not, may be 
affifted in this moll: important inquiry, by attending to 
the following particulars. 

1. Have you ever been convinced, and have you a 
clear, conftant and growing conviction, of your utter 

infufficiency 



$ir:.i. XIV. of the subject. t$t 

infafficiency to will and do any good thing, unlefs God 
work in you to will and to do : by reafon of the natural 
depravity of your hearts, by which you were, in a 
moral fenfe, dead in trefpafies and fins ? that if you 
mould he left to yourfelves, to follow your own will 
and choice, without the powerful, regenerating influen- 
ces of the Spirit of God. you mould certainly run on to 
deftructicn ; and are therefore wholly dependent on 
God for every right motion of will, and all that which 
is right and good in you ; even on his fovereign, un- 
deferved grace : The Chrifrian has a clear and powerful 
conviction of this in his own mind continually, and 
daily acknowledges it to God, and increases in a fenfe of 
the depravity of his own heart, and his conftant depen- 
dence on God for divine influences to work in him every 
right motion of heart ; and a view and ferSe of this 
truth attends all his exercifes and conduct. And while 
he feels his conftant dependence on God to will and do 
any thing that is right, he acquiefces in it, and humbly 
trufts in God, and cries to him for his affiftance and 
grace. 

Herein lies the foundation of the firft and great dif- 
ference between a true Chriftian and thofe who are not 
fo. The latter are ftrangers to this conviction and feel- 
ing, and, whatever their fpecuiations may be, if they do 
or attempt any thing in religion, they do it in their 
own ftrength, and feel as if they had fome fufhciency of 
their own to do good, and were not w T holly dependent 
on God for every right motion of heart, or exercife of 
will. 

2. Do you feel a conftant and cordial conviction that 
you are wholly blameable for the want of a difpofition 
to will and do that which is neceifary for your falvation^ 
and for ail oppofixion of will to this ; that your mfuffi- 
ciency to work out your own falvation, and dependence 
on God to work in you to will and to do it, is no excufe 
for your not doing it ; but that your want of a will to 
do it, and ail opponte inclination, is altogether your own 
fault. Are you willing to be looked upon- in this lights 

and 



312 A» IMPROVEMENT* SeRM.-'XIV. 



and difpofcd to confefs this as your fin, and humble 
yourfelf in the light of God for every thing in your 
heart and life which is not conformable to the holy law 
of God ? It cannot be reafonably fuppofed that a true 
Chriftian, who has been convinced of his own fmfulnefs 
by an acquaintance with the law, and is a hearty friend 
to it, as perfectly right and good ; who is a friend to 
Chrift, who has obeyed this law, and died on the crofs 
to magnify it and make it honourable, and to fave his 
people from their fins ; that fuch an one mould not con- 
demn himfelf for every thing in his heart and life which 
in the leaft deviates from this law, and is not a perfect 
conformity to it : for not to do this is inconfiftent with 
his character as a Chriftian. 

3. When you are moft attentive to, and feelingly 
feniible of, your own weaknefs and infufliciency, and of 
your dependence on God in the fenfe above defcribed, 
is this fo far from diicouraging you, and difpofing you 
to lit ftill and do nothing > that then you have the moil 
ardent deiires, and the greateft courage, zeal and en-* 
gagednefs to profecute and go through the work of a 
Chriftian, and work out your own falvation ? This, 
which has been the matter of difcouragement, uneafmefs 
and objection to multitudes, has a directly contrary in- 
fluence with the Chriftian, and opens the only way in 
which he can have hope, and by it he is animated with 
zeal and courage to run the Chriftian race ; and what 
others cannot feel to be confident, or be pleafed with, 
is to him plain and eafy, and moft fatisfaclory and pleaf- 
ihg, as moft fuited to glorify God, and promote the 
humility, holinefs and happinefs of man. In this view, 
and in this way only, the gofpel is to the Chriftian the 
wifdom of God and the power of God. Agreeable to 
this St. Paul fays, " When I am weak, then am I 
flrong." " I can do all things through Chrift who 
ftrengtheneth me." That is, When I have the greateft 
fenfe of my own weaknefs, and infufhciency to the work 
before me, I feel the greateft ftrength and courage by 
trailing in the grace and power of Chrift \ I am then 



fir on p* 



Se'rm, XIV. or t:-:z subject, 233 

Urong in the Lord, and in the power of his might, and 
can with courage undertake and go through the moil 
difficult and arduous work. 

4. Are you influenced to will and do^ and quickened 
and excited to religious exercifes, in ffoch a way and 
manner as naturally leads you to be feniible that thefe 
things take place by the grace and aiiiftance of God, fo 
that you are difpofed to afcribe all to him, and not to 
yourfeives ? Do your own feelings and experience wit- 
nels to your own mind that " It is not of him who wil- 
leth, nor of him who runneth, but of God, who fhew- 
€th mercy r" It is doubt! efs God's way fo to work in 
Chrifuans by his Spirit as to lead them to be feniible 
that all originates from him, and to acknowledge him 
to be the worker of all good in them. And they can 
from their own experience adopt the words of Paul, 
and fay, £S By the grace of God I am what I am." 

.-. Are you indeed doing the work of a Christian, 
working out your own falvation, in any meaiure in the 
manner which has been defcribed ? Dp you make re- 
ligion, and the fervice of Jefiis Chrift and his ihtereft, 
your great and r -v- Ry your only buflnefs ? And do you 
make any progrefs, and abound more and more ? 

The real Christian is painfully feniible that he fails 
and ccmes unfpeakably fliort in every thing, which ho 
knows is to be attributed to his own depravity and the 

which dwelleth in him, fo thai: when he would do 
good, evil (fin) is preient with him, and the good 
which he would he does not. And -this finful defect 
and the evil which attends him in all he does, is a 
grievous burden, and matter of conftant humiliation 
before God. And the more the Christian does, and 
the more zeal and engagednefs he has in religion, the 
more feniible he is of his finful defects ; therefore this 
increaiing fenflbility is no evidence that he is not work- 
ing out his own falvation with fear and trembling, but 
on the contrary is a fign that he is a real Chriitian, and 
is willing and working. They who do the leaft, or 
rather nothing at all, in this work of a Chriftkn, are 
H h commonly- 



2J4 A & -IMPROVEMENT SsRM. XlV. 

commonly niofc infenfible of their defects, and are dif- 
pofed to think they are doing much, and have few or 
no painful defects to lament. 

But though every Chriftian comes fo lamentably fhort 
of what he ought, and heartily defires and wifhes to do, 
which is matter of conftant (hame and humiliation 5 
yet he is really working out his own falvation, in the 
manner which has been defcribed in the preceding dif- 
courfcs, and is making this work his only bufmefs. 
And he mull be fuppofed to gain fkill and ftrength to 
profecute this work, and grow in grace and in the 
knowledge of his Lord and Saviour Jefus Chrift, the 
longer he is in the Chriftian fchool, and is going in the 
way to heaven. He therefore who is not in fome good 
meafure diligent in this bufinefs^ and fervent in fpirit, 
lerving the Lord, is not ftedfaft, unmoveable, always 
abounding in the work of the Lord, has no reafon to 
think he has ever entered upon this work, or knows 
what it is to live the life of a Chriftian. 

6. Do you live a life of prayer ? The Chriftian; who 
is w T orkin£ out his own falvation with fear and trem- 
bling:, feeling his own infuftlciency, and conftant depen- 
dence on God to work in him to will and to do, and hav- 
ing a lively feniibility of his dangerous fituation, fur- 
rounded with numerous fubtil, potent enemies, who are 
feeking his ruin, and befet with various and ftrong temp- 
tations to turn aftde, and offend God ; and that he Avail 
inevitably fall into deftruciion, unlefs God prevent it by 
his conftant influences and fovereign grace ■■; is conftant- 
ly looking to God for fafety and help, and expreffing 
his only hope and trull in him, praying with all prayer 
and fupplication in the Spirit, watching thereunto 
with all perfeverance. He will earneftly cry to him for 
his direction and alliftance, in every exigence and at all 
times, and call upon the name of the Lord as long as he 
lives. 

A child on the ikle of a tremendous precipice, de- 
pending on his father to guide him in every ftep, and 
hold him up by his hand, by which alone his fall and 

being 



&fRM. XIV. O? THE SUBJECT. _ 2^$ 

being dafiied to pieces can be prevented, would keep 
his eye conftantly on his father, and cry to him to help 
him from falling, and conduct him fafe through all the 
dangers with which he feels himfelf furrounded. Or 
Ihould a child be in the midft of a wildernefs with his 
father, filled with fierce beafts of prey, ready to devour 
him, while he is without any fcrength to defend him- 
felf, and knows not one ftep of the way to a place of 
fafety, and feels that if he ihould be a minute without 
the help and guidance of his father, he ihould run di- 
rectly into the mouth of fome lavage beaft, or turn 
afide from the only way to efcape death, he would con- 
iiantiy cry to his father for help and protection, who 
alone could fave him. And if his father ihould be 
out of his fight but a few minutes, what a cry would 
he raife after him !. and never ceafe till he got hold of 
his father's hand. 

And ihall not the Chriitian, who feels himfelf in cir- 
cumftances of which thofe of the child now defcribed 
are but a very faint reprefentation, being infinitely more 
important and affecting, cry night and day unto his 
God and only Saviour, for help^ fuccour and deliver- 
ance I Surely he will conftantly with cheerfulnefs obey 
his invitation and command, as not only his duty but 
his greateft privilege, while he hears him faying, " Look 
unto me, my fpoufe, from the lions' dens, from the 
mountains of the leopards : Call upon me in the day of 
trouble ; I will deliver thee, and thou ihalt glorify me : 
Afk, and ye mall receive ; feek, and ye ihall' find ; 
knock, and it ihall be opened unto you : Pray always, 
and faint not: Pray without ceafing," &c. 'And the 
more he loves God, and the ftronger is his faith and 
truit in him, and his confidence in the certain and 
punctual fulfilment of all his promifes, the more hearty, 
earneft and fervent his prayers will be ; for in this way 
he will exprefs a fenfe of his dependence on God, and 
his love to him, and faith and truft in his promifes. 

The nominal Chriitian, who has no proper fenfe of 
his dependence on God, as it has been explained, but 

feels 



2q<5 AN IMPROVEMENT SERM. XIV. 



feels himfelf in a great meafure fufikient to the work cf 
a Chriftian, and has nc real love to God, or trull in 
his prcmifes, and dependence upon him, to work all his 
works in him, both to will and to do, can live without 
much prayer from day to day ; or, if he pray, it will be 
but a formal, cold buiinefs, in which there is no en- 
gagednefs or heart. But this is not the character of a. 
true Chriftian, who is working out his own falvation 
with fear and trembling, knowing that it is God who 
worketh in him both to will and to do. He cafteth ail 
his care upon God, and in every thing by prayer and 
fupplication, with thankfgivmg, makes known his re- 
quests unto God. Believing that they have a Great 
High Prielt, who is in heaven, Jefus the Son of God, 
they come boldly, with the utmoft freedom of accefe 
and of fpeech, unto the throne of grace, that they may 
obtain mercy, and find help in time of need. 

7. Have you, after you have done ail, no reliance on 
what you do, to recommend you to God as lefs deferv- 
iiig of his difpleafure, or more worthy of pardon of 
your fins, and of falvation ; feeling that if God mould 
be Band: to mark your iniquity againft you, you can- 
not aniwer or ltand before him, and rnuit juftly perifh, 
forever ? Under this view and conviction do you con- 
ftantly fly to Chrift, and trull: in his atonement, which 
he has made by his blood, and in his righteoufnefs, for 
pardon and acceptance with God ; feeling yourfelves. 
to be infinitely guilty and ill-deferving ; that were it 
not for Chrift and his worthinefs, and your union to 
him and intereft in his righteoufnefs, you mull; link in- 
to hell ; and that nothing in you, or that you have 
done or can do, can be acceptable to God, unlefs you 
are accepted in the infinitely beloved and worthy 
Saviour ? and in this way, and under this fenfibie 
conviction, whatsoever you do, do you do all in the 
name of Chrift, aiking all you petition for in his name, 
and hoping for acceptance and mercy for his fake alone ? 
It has been fhewn that this is effential 1.0 the character 
of thole who walk humbly with God, and work out 

their 



SER.M. XIV. OF THE SUBJECT. 1^]. 

their own falvation with fear and trembling. He who 
attempts to work out his own falvation in any other 
way, is really working out his own deilruction. [ 

8. On the whole, let all profeffing Chrifdans feriouf- 
ly and with great care examine themfelves, and inquire 
whether they be really walking in the narrow way to 
heaven, defer ibed in the text \ whether they have {kill to 
diicern and diftinguilh it fi;om all others which have been 
devifed by men, or that can be imagined ; whether they 
know there are the ftrongeft motives and greateit en- 
couragements to work out their own falvation, while 
they are certain that they are wholly dependent on God 
for this, and iliall do nothing unlefs he work in them to 
will and to do ; and that by all they do they do not de- 
ferve the leaft favour, but remain as ill-deferving as ever ; 
and iind themfelves as zealous and as much engaged to do, 
while they know they can do nothing of themfelves, as 
if they were felf-fuiricient, and independent on God to 
work in them to will and do, and could merit their own 
falvation by what they do ; whether their depravity of 
heart, and indifpoiition to do any good thing unlefs God 
work in them to will and do, be matter of fhame and 
f elf-condemnation to them, having no excufe to offer for 
it, but take the whole blame to themfelves, being difpo- 
fed to juitify God, ihould he leave them to periih in their 
lin, and always ready with pleamre to give him all the 
glory of their falvation, if he of his fovereign grace mall 
begin and carry on this work to perfection ; whether 
they are willing to be in his hand, to difpofe of them as 
he in his infinite wifdom and goodnefs mall fee belt, and 
rejoice that all men and all things fliall be governed and 
difpofed of fo as to anfwer the wifeft and beil ends, thus 
always rejoicing in the Lord, that he reigns without any 
poilible controul forever. 

He who under (lands our text, and fees the truths ex- 
preffed and implied in it to be perfectly confident and 
harmonious, and heartily acquiefces in them, and in the 
view of thefe truths, and on this plan, is conilantly work- 
ing out his own falvation with fear and trembling, is 

doubtlefs 



23 8 AST IMPROVEMENT SeRM. XIV, 

doubtlefs taught of God, and made wife unto falvation, 
which he will finally obtain, through the grace of our 
Lord Jems Chrift. 

But he who fits ftill or loiters with refpecl: to this, 
great work, from whatever motive, or is labouring to go 
to heaven in his own ftrength, independent of God, io 
as to be at heart oppofed to his falvation being determin- 
ed by God, and on this ground is in his heart an enemy 
to the doctrines of the decrees of God, of election, and 
the certain perfeverance of all true Chriftians ; is in 
darknefs until now, and knows not the only way of fal- 
vation. The fcripture warrants us in this eonclufion, 
however uncharitable and ceniorious many may think 
it to be. We appeal to the Bible, and to the day of 
judgment. 

IV. This fubject will be improved by urging the ex- 
hortation in the text. Let all who hope to be faved,. 
make it their only bufmefs to work out their own falva- 
tion with fear and trembling. There is no other way 
to heaven but this ; and this is a work of life, which 
cannot be imifhed till death takes us out of the world. 
This is the fight of faith, by perfeverance in which the 
Chriftian will lay hold of eternal life. 

The leaft deviation from this narrow way, or neglect 
or loitering in this work, is unreafonable, and an abufe 
of the gofpel, and tends to evil. In order to go in this 
way, the flefli with the affections and lufts mult be 
crucified ; felfifhnefs and pride, with all the evil pro- 
penfity which fprings from them, muft be watched 
againft and croffed ; for all thefe will lead the Chriftian 
afide from the right way, fo far as they are regarded 
and gratified. A ftrong difpofition to felf-dependence, 
and dependence on fome creature, in oppofition to con- 
ftant dependence on God alone, is implied in thefe 
lufts. And fo much of this is in the Chriftian, that he 
is conftantly expofed to fall by it, and often does fo, in 
a degree. When the Chriftian is in a pious frame, and 
his religious affections are ftrong and vigorous, he is 
expofed to truft in his prcfent difpofition and feelings 

for 



S£RM. XIV. OF THE SUBJECT. 239 

for what he hopes to will and to do in future ; and 
when he trulls in this as a Hock and fufficiency of his 
own for fome future work, he always finds himfelf dis- 
appointed, and fails of willing and doing as he expect- 
ed, becaufe, in proportion to his thus trufting to him- 
felf, -his heart departed from the Lord, and in a degree 
forgot that he depended every moment on God, to 
work in him to will and to do. Would the Chriftian 
work out his own falvation, he muft watch and pray 
againft felf-dependence, in this way, or in any other. 
It he trufts in any degree to minifters, books, the Bible, 
or any means, or fpecial religious advantages, that thefe 
will help him in any meafure, independent of the di- 
vine, immediate operation, working in him every right 
motion of heart, he gets fo far out of the way, and can- 
not come right till he repent of his folly. Peter trailed 
to his own prefent feelings, and was felf-confident, 
when he faid to Chrift, " Though all men mail be of- 
fended becaufe of thee, yet will I never be offended : 
Though I mould die with thee, yet will I not deny thee : 
I will lay down my life for thy fake :" \-Mattbi xxvi. 
33, 35. john xiii. 37.], Trufting to himfelf, he fell 
from his own ftedfaftnefs, and could not be recovered 
without deep and bitter repentance. Let all be hence 
warned not to be high-minded, but fear ; and let him 
who thinketh he ftandeth, take heed left he fall. When 
the Chriiiian is weak, fears and trembles in a fenfe of 
his own infufSciency, and feels his dependence on God 
conflantly to work in him to will and do, then is he 
ftrong to run the race which is fet before him, and work 
out his own falvation. 

To what has been faid, the following particulars may 
be added as motives to engage in and purfue this 
work. 

1. Confider how great this work is. There is none 
equal to it, or to be compared with it. It is to over- 
come felf, firrand Satan, even all the powers of darknefs ; 
principalities and powers, rulers of the darknefs of this 
world, fpiritual wickednefs in high places. Nothing fhort 

of 



.240 AN IMPROVEMENT SeRM. XlV« 

of Omnipotence can ftrengthen you to perform it, even 
the mighty power of God, which he wrought in Chrift$ 
when he railed him from the dead, and fet him at his own 
right hand, for above all principality, and power, and 
might, and dominion. At the fame time that the con- 
fider'ation of the greatnefs of this work leads to fear and 
tremble, to feel our own inmfliciency, and to trull in 
God alone for a will and ftrength to do it, it ferves as a 
mighty motive to delire to engage in it and go through, 
by the power and grace of Chriil. The motive is great 
and iirong in proportion to the magnitude of the work 
before us. 

i. Conlider the confequence of nesrleclinff this work* 
or performing it. The confequence of the former is, to 
periih forever ; for none can be faved but thofe who in 
this way overcome. The confequence of the latter is, to 
lit down with Chrilt on his throne, and reign with him 
forever. 

3. Conlider the abundant encouragement, and innu- 
merable great and precious promifes, which Chriilians 
have to ftrengthen and animate them in this work, and 
to trull in Chriil to carry them through. They who 
trull in the Lord (hall be as Mount Zion, which cannot 
be moved ; they lhall renew their ftrength' ; fhall mount 
up with wings as eagles ; they lhall run and not be wea- 
ry, and they lhall walk and not faint* 

4. Conlider the pleafure and happinefs there is in 
working out. your own falvation with fear and trem- 
bling. It is not a flavifh, fervile work. There is plea- 
fure in this fear and trembling, which is nothing more 
than true humility and trull in God. No man knows 
what true happinefs is, who is not cordially engaged in 
this work. And he who is thus working out his own 
falvation has true pleafure and happinefs in his work- 
He has joy and peace in believing, and is going on to' 
complete, everlafting reft and joy in the kingdom of 
Chriil. 

This fubject will be concluded with an addrefs to lin* 
ners who neg Iccl the great falvation. 

lae 



8erm. XIV* of* the Subject* 241 

The words of the text are not directly and immedi- 
ately addreffed to you ; yet they contain matter of iri- 
itruction, conviction, admonition and exhortation to 
you ; to which it is of the greateft importance that you 
mould attend. 

You are here taught your finful* depraved, undone 
fiate ; that you are fo under the dominion of evil pro- 
penfities, that you will not be perfuaded and difpofed to 
exercife one right volition or thought, unlefs God work 
it in you by his good Spirit ; to do which he is under no 
obligation, and you are conflantly provoking him not 
to do it, but to give you up to eternal deftru&ion. 
Here you have fet before you your guilty mifery and 
danger ill a moil clear and affecting light* At the fame 
time you are taught that your neglect of falvation, and 
all that moral depravity, in the exercife of which you 
are finning againfl Chrift, and running into ruin, is 
your own inexcufable, aggravated wickednefs, of which 
you are continually guilty, and is enough to fink you 
down to the deepeii hell > and will certainly do it, un* 
lefs God mall exercife fovereign mercy to you, and you 
repent and turn, and are willing to workout your own 
falvation with fear and trembling* 

And as your oppofition of heart to this, and even the* 
neglect of this falvation^ is altogether your own fault * 
for which you' have no excufe* confifting in your own 
inclination and choice, heaven and all the bleffings of it 
are opened and freely offered to your acceptance, and 
you are invited, exhorted and commanded to work out 
your own falvation with fear and trembling, having a 
promife that in this way you mail certainly be faved. 

All this is fet before you and urged upon you in the 
difcourfes on this fubject which you have heard. Your 
attention to thefe truths is therefore demanded by all 
the authority of heaven. And you are required hearti- 
ly to receive and comply with them, and thus to lay 
hold on eternal life, which is now fet before you and of- 
fered to you as really as to any one elfe. Therefore it 
you perifh, it will be by your own inexcufable and 
I i greatly 



£242 AN IMPROVEMENT. .. SeRM. XI V* 

greatly aggravated fault* Thefe truths are infinitely 
important and interefting to you ; for you will be for- 
ever happy or miferable, accordingly as you cordially 
embrace or reject them. 

Say not, u I am not elected, and therefore cannot be 
faved, let me do what I will, as the decrees of God are 
againft me." v rhis is horrid prefumption, for you to 
meddle . with and pretend to determine that which is 
fecret, and ad upon it. Befides, it is revealed and cer- 
tain that if you perifh you will perifh as really and as 
much by your own inexcufable fault, as if there were 
rio decree of God concerning you. This plea and ex- 
cufe will appear to be vain and unreasonable, when the 
truth comes to light ; and that it proceeded from a 
heart full of enmity againft God ; and being filenced it 
will ferve to aggravate the deftruction of thofe who 
make it * Oh! of what infinite importance then is it 
to you, that you fhould wholly lay it afide before it is 
too late 1 

Do not entertain the thought that you cannot em- 
brace the gofpel and work out your own falvation, and 
imagine that this is a good excufe for your not doing 
it. For this is taking upon you the character of the 
fiothful fervant s who thought to excufe himfelf for 
neglecting the right improvement of the. talent which 
was committed to him, by faying* " Lord, I knew thee, 
that thou art an hard man, reaping where thou haft not 
fown, and gathering where thou haft not ftrawed." If 
there ever was or can be a perfon of the character 
which Jefus here defcribes, thou art the man, and your 
excufe will be turned againft you, and you will meet 
with the doom pronounced on fuch a fervant : " Caft 
ye the unprofitable fervant into outer darknefs : there 
fhall be weeping and gnafhing of teeth." 

It is true that you are under an inability to do any 
thing by which you fhall be faved, which has been ex- 
plained as confuting in the finful inclinations of your 
own heart 5 and you depend entirely on God for a new 
heart, and he will give fuch an heart, or not, according 

to 



SeRM. XIV. OF THE SUBJECT. 243 

to his good pleafure ; and will determine whether you 
fliall be faved or not. But it has been fully {hewn that 
this kind of inability is fo far from being an excufe for 
not doing, that it is the very thing wherein the finner's 
criminality and blame confift ; and to make this an ex- 
cufe for not doing implies a great degree of ftupidity 
and perverfenefs, and is replying againft God, in the 
fame manner that the flothful fervant is reprefented to 
*do. 

Do not give yourfelves up to floth and indifference in 
religion, and indulge your evil inclinations ? in neglect 
of all concern about the falvation of your foul, becaufe 
you think this is already determined by God, and you 
cannot alter the cafe, therefore you will not trouble 
yourfelf about it ? This is the certain way to determine 
that you never lhall be faved, and are going in the way 
to deftru&ion ; for this is the certain way to perifh 
forever, if you perfift in it, as none can go to heaven in 
this carelefs way, 

Befides, fuch a eonclufion and practice is moft un~ 
reafonable, and muft proceed from amazing blindnefs 
and ftupidity. It is a difpofition of mind which is con- 
demned as an evidence of the greateft ftupidity and 
fottifhnefs by all who exercife any reafon and common 
fenfe, in temporal concerns. If a man be accufed of a 
capital crime, and is to be tried in a day or two, when 
it will be determined whether he fhall be put to death 
or not, and fuch a man mould appear to be perfectly 
unconcerned about himfelf and the iffue of the caie 
with refped to him, who could be found to juftify him 
in this ? Would not all join to condemn him as an 
unreafonable ftupid man ?• Or flipuld. a perfon be con* 
demned to death, for fome crime, and the day of his 
execution be fixed ; could he be perfectly unconcerned 
and eafy about his cafe and fate even till the moment 
of execution came ? If this were poflible, and fuch an 
inftance fhould be known, all would cry out on him, 
as funk below the reafon, fenfibility and feelings of a 
man, being as thoughtlefs and ftupid as a beau 1 . How 

much 



344 A N IMfROVJSJMJENT S*RM. XIV. 

jnuch more unreafonable, infenfible and ftupid muft he 
be, who is upon the verge of eternity, and it muft foon 
be determined whether lie mall be unfpeakably happy, 
or beyond all conception rniferable forever, and yet has 
no concern about the matter, but is trifling away his. 
time in carelefsnefs about his eternal intereft, and vain 
amufements ! This is an inftance of ftupidity, fottifiinefs, 
phrenzy or madnefs, which cannot be defcribed ! 

Do not therefore give way to fuch unreafonablenefs, 
ftupidity and infatuation, as to fpend your time and 
ilrength in care and exertions about temporal things, 
while you neglect the utmoft, conftant attention to, and 
high eft concern about, thofe infinitely important and 
weighty matters, which hang upon every moment of 
your lives. 

Do not entertain fo good an opinion of yourfelves as 
to think you are willing to be Chriftians, and that the 
reafon why you are not, is not the want of a willingnefs 
to embrace the gofpel, and becaufe you will not come to 
Chrift for falvation ; but from fome other caufe, for 
which you are not blameable. 

Many who are under fome concern about the falva-* 
tion of their fouls, fall into this delufion, and think they 
are willing to come to Chrift and be Chriftians if Chrift 
were willing to receive them. Such are ignorant of 
their own hearts, and have no true idea of that which is, 
implied in being a Ghriftian ; and really charge Jefus 
Chrift and the gofpel with falfehood ; for in that he de- 
clares that whofoever will may come and be faved. In 
this way they overlook the true reafon why they are 
not Chriftians, and fliut their eyes to their own true 
character, guilt and odioufnefs. It is of the greateft 
importance that this delufion mould be removed. 

Do not attempt to evade all conviction of the truth, 
and concern about your falvation, by flattering your- 
felves that you are in no prefent danger of deftrucHon, 
and you fhall have time enough hereafter to obtain faL 
vation, though you neglect it now. Remember that 
you have no fecurity from falling into hell one moment 5 

and 



SfiRM. XIV. Of THE SUBJECT, ^45 

and the voice of God and of reafon to you is, u Make 
hafte ! Efcape for thy life, left thou be deftroyed !" 

And do not indulge a thought of your own iufE- 
ciency and moral ftrength to work out your own ialva- 
tion, unlefs God work in you to will and do. Many 
are fo ignorant of themfelves, and of the work of a Chrifc 
tian, as to imagine they are fuihcient to begin and go 
through the work, without feeling their dependence on 
God. And they think they are truly religious, and 
working out their own falvation, while they are only 
gratifying their own felliihnefs and pride, and are in 
the fight of God abominable and difobedient, and unto 
every good work reprobate. 

There are others who are fo confident of their own 
independent fufhciency to help and fave themfelves, 
when they ihall let about it in earneft, that by this con- 
fidence in themfelves they are led to indulge in neglect 
of religion, and carnal fecurity, for the prefent ; and by 
this delufion many are faftened down in fioth and neg- 
lect of their fouls till it is eternally too late. Could they 
be perfuaded to try their fuppofed ftrength in earneft, 
there would be hope that they would be convinced of 
their delufion ; as many have been in this way thorough- 
ly convinced and humbled. But fo long as they can- 
not be awakened and roufed to try their boafted 
ftrength, they are like to remain in the fatal delufion. 

It is of infinite importance to you that you do not, 
on the one hand, prefume upon our own ftrength and 
fuiheiency to work out your own falvation, and, trail- 
ing in yourfelves that you are righteous, depend upon 
obtaining falvation by your own righteoufnefs, or, on 
this prefumption of your own funiciency, live in eafe 
and fecurity, at prefent, in the indulgence of your own 
corrupt inclinations, depending on yourfelves for ftrength 
and help when it Ihall be neceffary for you to be re- 
ligious to efcape deftruclion ; or that you do not, on 
the other hand, live in eafe and the neglect of falvation, 
from the confideration of your depravity and inability 
to fave yourfelves, and your dependence on God for 

lhis % 



24# *HE LAW OF WORKS Se'rM. XV. 

this, imagining that this takes away all obligation and 
encouragement to embrace the gofpel and work out 
your own falvation. Both of thefe delufions equally 
lead to deftru&ion. 

May you realize the infinitely evil and dangerous {late 
in which you are, and be excited to fly from the wrath 
to come, by laying hold of the hope fet before you, 
knowing that falvation is freely offered to you, and 
heaven ftands open for you, and you are invited to run 
for this prize, having at the fame time the offer and 
promife of the Holy Spirit, and of all the afirftance you 
want, if you will fo far truft in God as to afk him for 
all this, finners, why will ye die ! 



^crtnsn xv. 



WRITTEN IN THE Y1AR, l8oO, 



Romans iii. 27. Where is boafiing then. I It is excluded^ 
By what law § Of warks f 'Nay; but by the law og* 
faith. 

THE Apoftle Paul does in this epiftle particularly 
flate and explain the way in which iinners may 
obtain the favour of God, and eternal falvation, which 
is opened by the gofpel. There are but two poffible 
ways of obtaining the favour of God and eternal life, 
which he mentions, viz. by the works of the law, or 
obedience to the law of God, and by faith in Jefus 
Chrift. The former way he fays is impofiibie to finners, 
and if it were poffible, it would be highly improper, 
and attended with evil confequences. Having proved 
that all men are finners and guilty before God, he fays, 
" Therefore by the deeds of the law there fhall no flefh 
be juftified in his fight ; for by the law is the knowledge 

of 



SzRM. XV. AND THE LAW OF FAITH. «47 

of fin. Becaufe the law worketh wrath ; and the falva- 
tion of finners is not of works, left any man fliould 
boaft." The latter therefore he eftablilhes as the only 
proper, wife and pofiible way in which finners may be 
juftified and faved, and fays, " Therefore we conclude 
that a man is juftified by faith, without the deeds of the 
law : and it is of faith, that it might be by grace, by 
which boafting is wholly excluded." 

In attending to thefe words of the text, it will be at- 
tempted to explain them by ihowing what is meant by 
the law of works, and what by the law of faith, and 
why boafting is excluded, not by the former, but by the 
latter ; and then improve the fubject in fome ufeful re- 
marks and inferences from it. 

By the law of works is meant the original law or con* 
ftitution, which requires perfect, perfevering obedience, 
in order to have and continue to enjoy the favour and 
bleffing of God, and which pronounces him accurfed 
who is guilty of difobedience in one and the leaft poffi- 
ble inftance. This law every rational creature is under 
obligation to obey. The holy angels were made under 
this law, and, by a finlefs, perfect obedience to it, during 
the whole time of their probation, they have obtained 
and enjoy the divine approbation, and the reward of 
eternal life. This is the conftitution under which Adam 
and all his pofterity were made ; this is the law of works. 
Had the father of the human race continued perfectly 
to obey this law to the end of his time of trial, he 
would by thefe his works have obtained eternal life for 
himfelf and his children too ; but, by tranfgreiimg this 
law of works, he fell under the curfe of it, and laid the 
foundation of the ruin of all his children, by their falling 
into the fame ftate, as their finning was, by divine con- 
ftitution, connected with his tranfgrefiion. 

And many of the finful children of Adam have and 
do, through their pride and ignorance of themfelves, 
and of the nature, extent and defign of the divine law, 
feek and attempt to become righteous, and obtain par- 
don and falvation, by the works of the law — their own 

obedience. 



24§ ^hu'lAw or wdRits' Serm. l£\ 7 > 

obedience. Moil: of the Tews did To iri the days of the 
Apoftles. They fought righteoufhefs as it were by the 
works of the law, and went about to eftablifh their own 
righteoufneis ; and in this way they failed of obtaining 
righteoufhefs, and remained as much under the curfe of 
this law of works as if they had attempted no obedience" 
to it : for all who in this way are of the works of the 
law, are under the curfe of it ; for it is written, Curfed 
is every one who continueth not in all the things which 
are written in the book of the law to do them. This 
way to life is forever fhut agamit, all the fons of Adam 5 
for they have all tranfgreffe'd it ^ and by this have ren- 
dered it forever impoilible to obtain the .righteoufhefs 
of it by their own works and obedience. It is natural, 
however, for fallen man, Gentiles as well as Jews, to 
leek a righteoufneis by their obedience to this law, and 
to gratify their pride and difpofition to truft and boaft 
in themfelves and their own righteoufhefs ; and num- 
bers beyond our calculation in the Chriflian world have 
taken and are flill taking this fure road to deftruction, 
rather than to give up and renounce that boajling^ which 
mull be effectually defer oyed in order to embrace the 
gofpel. 

By the law of faith, is meant the gofpel ihftitutiod 
and difpenfation, in which provifion is made for the 
pardon, j unification and falvation of finners who are 
under the condemnation and curfe of the law ; not by 
any works .of righteoufhefs which they have done or 
can do, to take off the curfe of the law, or to recom^ 
mend themfelves to this favour and blefling, but purely 
on the account of the atonement, righteoufneis and 
worthinefs of Chrift, in which they become interefted 
fo as to avail, on their behalf, to deliver from all tife 
evil they deferve, and procure all the good they want, 
by faith in him, or believing on his name. 

It being of great importance that all fhould have right 
and clear conceptions of this fubjeel:, it is proper and 
ufeful to give a more particular description of thefe two 
laws, the law of works and the law of faithi This may 

be 



SERM. XV. AND THE LAW OF FAITH. S49 

be done to the beft advantage, perhaps, by confidering 
wherein they agree with each other, and in what re- 
fpecb there is a difference and oppofition of one to the 
other ; and how not the former, but the latter, excludes 
boafting. 

Firji. It is to be confidered and fliew'n wherein there 
is an agreement between thefe two laws, and what is as 
true of one as of the other, and is common to them 
both. 

i. Holinefs or obedience is neceflarily implied and 
exercifed in compliance with each and either of thefe 
laws, and in order to be interefted in the promifes and 
bleflings which they contain. 

The law of works requires perfect and perfevering 
holinefs and obedience, in order to enjoy the blefimgs 
of it. The leaft fin cuts a perfon off from all the pro- 
mifed good of this law, and fubjects him to the curfe of 
it, without any poflible remedy by that law, as has been 
before obferved. 

And a compliance with the law of faith, or the cove- 
nant of grace, which is the fame, implies holy exercife 
or true obedience ; and this is abfolutely neceffary in 
order to be interefted in the promifes and bleffings of 
this law and covenant. 

That faith from which this law or covenant has its 
denomination, and in the exercife of which this law is 
complied with and fulfilled, and to which all the pro- 
mifes it contains are made, implies holinefs of heart, 
and is itfelf a holy exercife. This being an important 
point, and denied by many, fo much evidence of it 
from fcripture and reafon will here be produced, as it is 
hoped will be f affieient to eftablifh the truth of it to the 
conviction of every unprejudiced mind. 

That faith which difcerns and believes the truth of 
the gofpel from a view of the moral excellence and wif- 
dom of it, and fees the character of Chrift to be divine- 
ly excellent and beautiful, is not a mere fpeculative 
faith, confined to the underftanding, exclufive of tafie 
and exercife of heart, and cordial approbation. Moral 
K k excellence 



2$Q THE LAW OF WORKS SfilUl, X.V< 

excellence and beauty is not, and cannot be, the object 
of mere intellect, as diftinguiftied from tafte and difcern- 
ing of heart ; therefore a real fight of moral excellence 
and beauty, or lovelinefs^ neceffarily implies love of that 
excellence and beauty, and thefe cannot be diftinguiflied 
or feparated one from the other ; for they are really one 
and the fame thing. Hence it is demonftrably certain* 
that the faith which difcerns the gofpel to be true and 
excellent, or that internal evidence which renders it 
moil worthy of belief, implies a difcerning, tafte and 
relifti of divine excellence and beauty, which is a virtu- 
ous difpofition and exercife of heart ; and is real holi- 
nefs of heart, if there be in nature any fuch thing. 

But that faving faith implies and effentially confifts 
in a holy exercife of heart, in embracing the gofpel as 
excellent and holy, and worthy of all acceptation, a cor- 
dial approbation of Chrift and his character, and truft- 
ing in him, is abundantly evident from the fcripture, 
as well as from the reafon and nature of the cafe. 

The following paflages, among many others which 
might be mentioned, afford an undeniable proof of this* 

Believing on Chrift and receiving him is mentioned 
as one and the fame. " But as many as received him, 
to them gave he power to become the fons of God, even 
to them that believe on his name," Coming to Chrift 
and believing on him is mentioned as the fame thing. 
" Jefus ftood and cried, faying, If any man thirft, let 
him come unto me and drink. He that believeth. on me* 
as the fcripture hath faid, out of his belly fhall flow 
living waters.** Receiving Chrift and coming to him 
are holy exercifes of heart ; for the character of Chrift 
is fo perfectly holy, that it is impoflible that an unholy 
heart ihould be pleafed with it ; and none can cordially 
come to him and receive him but in the exercife of ho- 
ly love to him. Chrift faid to the Jews, " This is the 
work of God, that ye believe on him whom he hath 
font ;" and proceeds to fpeak of coming to him, and 
eating his flefh and drinking his blood, as being the 
fame with believing on him : [John vi. 29—58.] He 

faid 



SKRM. XV. AND THE LAW OF FAITH, 25 1 

faid to the Jews, " I know you, that ye have not the 
love of God in you ;" and then proceeds to tell them 
that this was the only reafon why they believed not on 
him, and did not receive him : " How can ye believe 
who receive honour one of another, and feek not the 
honour that cometh from God only ?" In thefe words 
it is aiferted that none can believe on him unlefs his 
heart be friendly to God and to him ; and that it is im- 
poffible that any one mould believe on Chrift who is an 
impenitent enemy of God ; which could not be true, if 
faith did not imply holy exercifes of heart : [John v. 40, 
44.] That faith in Chrift implies holinefs of heart, and 
is a holy exercife, is afferted by Chrift in his difcourfe 
with Nicodemus ; [John iii. 18 — 21:] "He that be- 
lieveth on the Son is not condemned ; but he that be- 
lieveth not is condemned already. And this is the con- 
demnation, that light is come into the world, and men 
have loved darknefs rather than light, becaufe their 
deeds were evil ; for every one that doth evil hateth 
the light, neither cometh to the Jight, left his deeds 
Ihould be reproved. But he that doth truth cometh to 
the light." If every one that doth evil, hateth the light, 
and will not come to it, and loves darknefs rather than 
light, is condemned, and he that believeth on Chrift is 
not condemned ; then believing is coming to the light, 
and loving it, or receiving the truth in the love of it, 
and doing the truth, or conforming to and practifing 
it, in which holinefs confifts. Surely nothing can be 
plainer and more ftrongly afferted than this is in thefe 
words. 

Believing on Chrift is commanded as a duty, and 
therefore muft be an exercife of the heart, and an holy 
exercife ; for nothing can be the fubject. of command 
but the heart or will, and nothing was ever command- 
ed by God but holinefs, and nothing elfe can be duty. 
Chrift preached, faying, " Repent and believe the go/pel" 
He faid to his difciples, " Ye believe in God, believe alfo 
in me" He faid to the Jews, " This is the work of God, 
that ye believe on him whom he hath fent. The apoftle 

John 



*yz THE iAW OF WORKS SEKM. XV. 

John fays, " This is his commandment, that we fhould 
believe on the name of his Son Jems Chrift." There- 
fore believing on Chrift is called " the obedience of faith" 
and obeying Chrift is the fame with believing on him. 
c ' And being made perfect he became the author of eter- 
nal falvation to all them that obey him." The apoftle 
Paul obferveSj that the juft lives by his faith ; and fays, 
" I live by the faith of the Son of God. 3 ' If faith was 
that by which he. lived, it was his fpiritual, Chriftian life, 
which certainly is Chriftian holinefs. He therefore fays, 
" Faith worketh by love." Love is the lum of true 
holinefs, but this is the efficacious, operative nature and 
life of faith, fo that the faith is wholly dead and inac- 
tive, the life and active nature of which is not love. 

The apoftle Paul fays, fi Abraham was ftrong in faith, 
giving glory to God." If faith be not friendly to God,, 
to the divine character, it does not, it cannot, give any 
glory to God, however ftrong it may be ; but friendfhip 
to God is true love to God, and is a holy exercife of 
]>eart. Accordingly the apoftle James, fpeaking of 
Abraham believing God, fays, " By this he obtained the 
character of the friend of God." If there were no love er 
holinefs in faving faith, then an impenitent enemy of 
God might have as much of it, and be as ftrong in faith, 
as Abraham or any other man, and that too without any 
true difcerning or fight of the true character of Chrift, and 
fpiritual things. " For every one that doth evil hateth 
the light, neither cometh to the light ;" which is true of 
every impenitent, unregenerate perfon. " The natural 
man receiveth not the things of the Spirit of God, for 
they are fooliftinefs unto him, neither can he know them, 
beeaufe they are fpiritually difcerned." Therefore, 
whefoever beiieveth that Jems is the Chrift, or has fav- 
ing faith, is born of God; has a new and holy heart 
given him of God ; for with fuch a heart the fpiritual 
man difcerneth fpiritual things, and beiieveth unto righ- 
teoufnefs. 

Much more evidence might be produced from fcrip- 
ture to prove that faving faith is real golpel holinefs ; 

but 



SjfrtM. XV. AND THE LAYS OF FAITH. 2^ 

hut as what has already been faid on this point does 
make it fufficiently clear, it is ; needled to add any 
more proof that, according to the law of faith, holinefs- 
is as neceffary in order to an interelt in ihe promiks 
and bleffings of it, as it is according to the law of works, ; \ 
which is the proportion propofed to be proved. 

2. The holinefs which is neceffary in a compliance, 
with the law of works and the law of faith, coniifts in 
conformity to the fame law or rule of duty. It-is-there- 
fore the fame kind of holinefs, as there is bun one law 
and rule of holineis. All holinefs connTts m love to -God- 
and our neighbours, which, though cxpreiied m different 
words, and exerciied in a different manner and circum- 
ilances, and to anfwer different purpoics, yet it is eilen- 
tially one and the fame thing, and is conformity and obe-. 
dience to the fame law. 

Secondly. It is to be confidered wherein thefe two laws 
differ, and are oppofed to each other. 

This may be ftated and explained in the following par- 
ticulars. 

i . According to the law of works, the perfectly holy 
and obedient offer to God their holinefs and works of 
obedience as the price of the favour and acceptance of 
God, and the reafon of their having his approbation and 
rewards, and God accepts and rewards them out of re- 
fpect to their obedience and good works, as a teftimony 
of his love of holineis, and pleafure in their obedience to 
him. Thus the holy angels were juftified by their works. 
Their perfect holineis and obedience was the price of the 
favour they obtained of God. They trufted in their own 
righteoufnefs to recommend them to God's acceptance, 
and the benefits of juitification and eternal life ; and, in 
beftowing thefe upon them, God teftifiedhis approbation 
of their character and works. 

The law of faith is directly the reverfe of this.. It opens 
a way for the pardon, juitiiication and eternal life of 
sinners, who have fallen under the curfe of the law, and 
are forever cut off from a poilibiiity of being juitifled by 
the law of works. According to the law of faith, iin- 

ners 



a 54 fH* law of works Serm. XV. 

ners are pardoned and juftified by the atonement, righte- 
oufnefs and merit of Jefus Chrift, and the holinefs which 
they exercife is fo far from recommending them to the 
leaft favour on account of their moral worth and excel- 
lence, that it wholly confifts in what is implied in receiv- 
ing thefe blefiings and all they want as a free gift to the 
infinitely guilty and ill-deferving, without money or 
price, from the hands of an infinitely gracious and boun- 
tiful benefactor. 

By faith the finner comes to Chrift for all he wants, 
fenfible that by fin he has undone himfelf, and may juftly 
be caft oft by God inro eternal deft ruction ; he confelfes 
his fins and ill defert, and heartily approves of the law of 
God, which condemns and curfes him, as juft, good and 
excellent, worthy to be maintained and honoured. He 
highly approves of the character of Chrift, in feeking 
and promoting the honour of God, by vindicating and 
honouring the law which finners had tranfgrefled and 
trampled under foot, by fuffering the curfe of it himfelf, 
in dying on the crofs, and obeying it perfectly. He is 
pleafed with the way of falvation by Chrift, in which the 
finner is humbled and laved by free grace, and not by 
works of righteoufnefs which he has done or can do ; 
and he is greatly pleafed with the deliverance from all 
fin, and that perfect holinefs which Chrift will beftow on 
all who believe in him ; and he is fatisfied with that 
heaven and happinefs, that glorious immortality, which 
Chrift has brought to light, and will caufe all believers 
fully and eternally to poflefs, as his purchafe and free gift 
to them, though in themfelves infinitely unworthy and 
ill-deferving. Thus the believer comes to Chrift as the 
apoftle Paul did, defiring not to be found in his own 
righteoufnefs, which is of the law, but that which is 
through the faith of Chrift, the righteoufnefs which is 
of God by faith. 

This is the great, capital and moft ftriking difference 
and oppofition between the law of works and the law of 
faith, which, it is prefumed, will be clearly underftood 
by every judicious, attentive perfon, and appear to be of 
great importance to be made and always kept in mind. 

It 



S£RM. XV. AND TH£ LAW OF FAITH. 2^3 

It may be ufeful, however, to fome, farther to explain 
and illuftrate this interefting and important point by the 
parable of the elder fon and the prodigal. The latter hav- 
ing rendered himfelf guilty, odious and wretched, by 
leaving his father's houfe, and fooiiih conduct, when his 
eyes were opened, and he faw how guilty, wretched and 
undone he was, and that all he wanted for his relief was 
to be had in his father's houfe, he determined to go 
and call himfelf upon the goodnefs and mercy of his 
father, conferring his folly and fin in abuhng his father 
and leaving his houfe, and his utter unworthinefs of the 
leaft favour. In this, and in receiving all he wanted 
from the free, undeferved kindnefs of his parent, was ex r 
ercifed and exprened as real love to him and his family, 
as his elder brother had done, if he were as good and 
obedient as he reprefented himfelf to be. The latter re- 
commended himfelf to his father's approbation and fa- 
vour by his conftant obedience and good deeds : the pro- 
digal was covered with fliameful guilt, unworthineis 
and iil defert, and humbly and gladly receives ail that 
is bellowed upon him as a free gift to an unworthy crea- 
ture, who might juftly have been left to perim without 
the lean: relief, having nothing to recommend him to 
favour, but every thing to the contrary. The one 
brings and offers his works of obedience as the reafon 
why he fhould be favoured and rewarded, or as the 
price by which he had purchafed the bleflings he defired 
and expected ; the other has nothing but fhame, guilt 
and wretchednefs, and feeks and accepts of his father's 
kindneis in receiving him to his favour, and all the pri- 
vileges, enjoyments and honours of his family, as a free 
gift to a moft ill-deferving fon, who could make no com- 
penfation for the injury he had done. But in his friend- 
ly thought he had of his father, in his returning hence 
to him, confeiling his lin and unworthinefs of any fa- 
vour, and cordial acceptance of offered mercy, and glad- 
ly coming into his father's houfe and family, he exercifed 
as real love and friendfhip to his parent and his family, 
and to the laws, buiinefs and enjoyments of his houie, 

as 



a$5 THE" LAW OF WORKS SeRM. XV, 

as did the elder Ion ':' and yet their love and friendfhip 
was exerciied and exprefled in very different and oppo- 
fite ways, according to- their different and oppofite ftate 
and circuiiiitances. 

- But the difference and oppofition between thefe two 
laws of 'works and faith in other refpecls, which are im- 
plied in or do arife from that already mentioned, though 
not fo great and important, yet muft be noticed, as 
necefiary in order fully to underftand the fubjecl: to 
which we are attending. 

2.' None can be juftified and obtain eternal life by the 
law of works, unlefs he is perfectly obedient and holy, 
without the lead: fin or defect. 

' But by the law of faith the leaft degree of holinefs ex- 
ercifed by a fmner, in believing in Chrift, and coming 
to him, and trufting in him for pardon and falvation, 
obtains juftification and the promife of eternal life, 
while lie is yet attended with a great degree of unholinefs 
and fin. The reafon of this difference is, becaufe by the 
law of works a creature is juftified by his own works or 
holinefs, which therefore muft be perfect ; for by the 
leaft fin he falls under the curfe of the law, and can 
never after obtain any bleffing by it : " For as many as 
are of the works -of the law are under the curfe ; for it 
is written, Curfed is every one that continueth not in all 
f-he things which are written in the book of the law to 
do them." But by the law of faith the firmer is not 
juftified "by his own Works or 'holinefs,' but wholly by 
the merit and righteoufnefs of Chrift. The leaft exer- 
rife of holinefs by which a finner accepts of "Chrift offer- 
ing himfelf to him, and comes to him for pardon, 
righteoufnefs and complete redemption, interefts him in 
all the bleffings Chrift has obtained for finners, and in 
all the promifes of ;the covenant of grace. " He that 
believeth on the Son hadi everlafting life. Verily, 
verily I fay unto you, he that heareth my word, and 
believeth on him who fent me, hath everlafting life, and 
ftiall hot come into condemnation, but is patted from 
death to life/' 

This 



BeRM. XV. AND THE LAW OF FAITH. £$J 

This leads to obferve another difference between thefe 
two laws. 

3. By the law of works a creature cannot be jufUfied 
until he has perfevered in perfect obedience to the end 
of the time of his probation : but by the law of faith 
the finner is juftified, and interefted in all the promifes 
of the gofpel, and made an heir of eternal life, upon the 

jirfi act of faith in Chrift. " He that believeth on the 
Son hath everlafting life ; he fhall not come into con- 
demnation, but is palled from death to life." Saving 
faith is indeed a perfevering faith, fo that he who once 
believes will continue to believe to the end of life. His 
faith fhall never fail ; not becaufe it is in its own nature 
a perfevering faith, or from the power and fufficiency of 
the believer, but becaufe God has promifed, in the 
covenant of grace, that he who once believes, to whom 
he has given faith to lay hold of and embrace this 
covenant by believing on Chrift, fhall be kept by the 
power of God through faith unto falvation. The firft 
act of faith being in this fenfe and manner a perfever- 
ing faith, the promife is made to believing, even the 
Very firft acl: of it, and it is proper that this mould bring 
into a ftate of juftification, and give a title to eternal 
life, as the firft acl: of faith is the beginning of an .ever- 
lafting union to Chrift, in whom the believer has ever- 
lafting righteoufnefs and ftrength. 

4. Though the holinefs of the law of Works andflie 
law of faith be the fame in nature and kind, confifting in 
obedience to the fame, and conformable to the revealed 
will of God ; yet, owing to the ftate and circumftances 
of the finner, and the different way and manner of ob- 
taining juftification by the exercife of holinefs, which 
has been defcribed, there is a real and great, though cir- 
cumftantial, difference in the exercife of the fame holi- 
nefs. The finner, infinitely guilty, ill-deferving and 
wretched, exercifes his love to God and his law, and to 
Chrift the mediator, in coming to and trufting in Chrift, 
and receiving from him deliverance from the infinite 
evil he deferves, and from all fin, and accepting of all 

L 1 the 



258 THE LAW OF WORKS SeRM. XV. 

the good he wants and is capable of enjoying to all 
eternity, as a free, undeferved gift. He has a greater 
fenfe of the infinite goodnefs and free grace of God, 
and feels more dependent on this, and more indebted to 
God, and under greater obligations to him, than the 
holy angels who have never finned can ; and confequent- 
ly the redeemed exercife a greater degree of humility, 
and a more ardent and fweet love of gratitude, and ren- 
der a higher tribute of praife to God, their Redeemer 
and Saviour, than they are capable of who have never 
iinned. Therefore the redeemed from among men are 
reprefented as ringing a new fong before the throne of 
God, w r hich none but they could learn. 

Thirdly. It is to be confidered how and why all bo aft - 
ing is excluded by the law of faith, as it has been ex- 
plained. 

It is not implied in this, that the law of works, when 
rightly understood and perfectly obeyed, affords any 
ground of boafting in a bad fenfe, or of finful boaiting, 
which is meant here. The holy angels, who are juftifi- 
ed, and have obtained the reward of eternal life by the 
law of w r orks, have no ground for boaiting. They have 
no pride, and do not glory in themfelves, in their own 
obedience and works, but in the Lord, in his munifi- 
cence and glorious character. But this law of works is 
not fuited to the finner, to obtain justification and life 
by it ; for he has fallen under the curfe of it, and is 
forever excluded from the righteoufnefs of it in his own 
perfon ; and to fuppofe a finner can be juftified by any 
obedience or works he can perform, is to fet him infinite- 
ly higher than the place and ftate he is in, and to dif- 
honour and degrade the law ; and for a finner to at- 
tempt this, is a moft daring inftance of pride and felf- 
confident boaiting. And were it poflible that a finner 
could obtain the favour of God, and juftification, by 
any obedience or holinefs of his own, and out of refpect 
to the worth and amiablenefs of that, this would pleafe 
and flatten his pride, and nothing could prevent his 
haughty boafting of himfelf and his own good works. 

And 



SERM. XV. AND THE LAW OF FAITH. 259 

And this fuits the heart of proud man ; he naturally 
leeks to be juftified by his own works, if he feeks it at 
all, that he may have fomething to boaft of, by recom- 
mending himfelf to the favour of God by his own 
good deeds, being ignorant of himfelf, of his own 
character, and of God and his law. 

Thus the Jews rejected the law of faith, and followed 
after right eoufnefs, and obtained it not, becaufe they 
fought it not by faith, but as it were by the works of 
the law. They, being ignorant of God's righteoufnefs, 
went about, or attempted, to eilablifh their own 
righteoufnefs. And many thoufands and millions of 
Gentiles in the Chriftian world have (tumbled at that 
{tumbling ftone, the law of faith, which excludes boaft - 
ing, and have fought and are now feeking to be faved 
by the law of works ; how many millions none can tell ! 
And perhaps there is not, nor ever has been,. one of the 
ions or daughters of Adam who has enjoyed the light 
of divine revelation, and has in any meafure or way 
fought to be faved, who has not in a greater or lefs de- 
gree made this wicked and dangerous attempt. Happy 
are they who have been cured of boafting by embracing 
the law of faith. 

What has been faid in defcribing the law of faith is 
fufficient to fhow that it excludes all boafting. The 
finner in this way is received to favour, is juftified and 
faved, not on account of any works he has done, or 
ever will do, and is not recommended to favour by 
any worthinefs or holinefs he has, but is coniidered as 
in himfelf, as poor and naked, wretched and miferable, 
infinitely guilty, and deferving to be caft into hell for- 
ever, and ail the favour he receives is a free, undeferved 
gift and bounty, yea, bounty to the moft ill-deferving. 
Where is boafting then ? What has he to boaft of but 
guilt, ill-defer t, poverty and wretchednefs ? 

And all this is not only true, and he is viewed in this 
light by God, agreeable to his holy law ; but the (inner 
is made to feel and acknowledge this, and cannot believe 
on Chrift and come to him by faith, unlefs he has a clear 

conviction 



2.6o IMPROVEMENT SERM. XVI. 

conviction of his own vile, odious character, and feels that 
he has no worthinefs to recommend him to the leaft fa- 
vour, but is infinitely far from it ; that he is fo unwor- 
thy and infinitely guilty and ill-deferving, that he may 
be juftly hated by God, and caft into endlefs deftruction. 
Thus the finner, in complying with the law of faith, even 
In the firft and every act of faith in Chrift, humbles him- 
felf in the fight of God, while he is made in a fenfe to 
annihilate himfelf before God, yea, to feel that he is in- 
finitely worfe than nothing, And all his holinefs, and 
every right exercife of mind, confifts in a hearty ac- 
knowledgement of this, and thus humbling himfelf, and 
approving of the character of Chrift, and the way of 
juftification and falvation by him, which is the law of 
faith, and in views and exercifes which are implied in 
this. Thus all pride and difpofition to boaft is coun- 
teracted and deftroyed, the iinner abafes himfelf, and 
rejoices to exalt free, fovereign grace, when and fo far 
as he believes in Chrift, and is pleafed with the law of 
faith : and the more holy and obedient he is, in con-, 
forming to this law, the more humble he is, and farther 
from all difpofition to boaft. Thus all boafting is en- 
tirely and forever excluded by the law of faith, 



Sermon xvi. 



Romans iii. 27. Where is boa/Zing then ? It is excluded. 
By what law f Of works ? Nay ; but by the law of 
faith. 

Improvement. 

I. ~\\ J"E learn from what has been obferved on this 
V V fubject, that they make a great miftake, and 
have efpoufed a dangerous and hurtful error, who be- 
lieve and affert that if faith or believing in Chrift, in 
order to juftification, is a virtuous or holy act, or im- 
plies. 



SERM. XVI. OF THE SUBJECT. iSl 

plies any real goodnefs, then the finner has fomething to 
recommend himfelf, which is of real worth, of which he 
has reafon to boaft, and muft be acceptable to God ; 
and therefore has no need of the merits of Chrift and 
free grace in order to be juftified. They therefore con- 
tend that to aflert that a finner muft exercife any ho- 
linefs previous to his juftification, and in order to it, 
and that faith is a holy act, is entirely to fubvert the 
gofpel, and lays a foundation for boafting, and flatters 
the pride of man. Of thefe there have been, and now 
are, not a few in all parts of the proteftant world. 

What has been faid on this fubjecl: ferves to mow how 
unreafonable and contrary to the truth this notion is, 
and the evil tendency of it. But it may be ufeful and 
of importance to review fome things which have been 
mentioned in the preceding difcourfe, by which the 
error and abfurdity of this opinion will be abundantly 
expofed and confuted. 

i. The finner is under the curfe of the holy, righ- 
teous and good law of God, which pronounces him to 
be a hateful, accurfed creature, deferving to lie under 
the divine difpleafure and wrath forever. Every tranf- 
greffor of this law is under this curfe and in this ftate, 
whatever holy obedience he had performed, and how 
long foever he had continued perfectly holy before his 
fin. His tranfgreffion, even one inftance of it, totally 
obliterates and annihilates his preceding holinefs, fo that 
it cannot have the leaft influence to prevent the curfe 
coming upon him, or alleviate it in any degree ; but he 
is as odious and guilty, and as much the object of God's 
difpleafure for his tranfgreffion, as if his previous holi- 
nefs never had exiftence, which cannot be reckoned in 
his favour in any refpect or degree, without counter- 
acting the law of God, and fetting it afide in favour of 
the iinner, who by it is curfed. And it is the fame with 
regard to any future holinefs and obedience. If the fin- 
ner repent and turn to obedience, though ever fo per-* 
feci and long continued, this would not in the leaft de- 
gree atone for the fin of which he had been guilty, or 

remove 



l62 IMPROVEMENT SeRM. XVL 

remove the curfe which the law has fixed upon him 
for his lin ; and therefore could not be more acceptable 
to God than if he had not obeyed, or than his obedience 
before he finned, and cannot be the reafon and ground 
of his receiving any favour from God, as after obedience 
is as much obliterated and rendered of no avail to re- 
commend to any favour, by his fin, as his obedience 
before he finned, it being equally contrary to the law, 
which pronounces him accurfed, to regard and accept 
or fhow any favour for his after obedience, as for the 
former, and it cannot be done without vacating and 
letting it afide, as not worthy of regard. 

This is the plain law of God, which curfes every one- 
who continueth not to obey it in all things which it 
requires, and holds him under this curfe, notwithstand- 
ing all the obedience he had paid to it before he finned^ 
or any obedience after that. The law affords no remedy 
or help, or grants any thing better than what is con- 
tained in the curfe. This is the law of God. It is his 
voice to all- his creatures who are moral agents. It is 
the language of his heart, which he will never counter- 
act or contradict, in words or conduct. He views the 
finner in the light in which his law fets him, and will 
treat him accordingly fo long as he remains under the 
curfe of it, and is not delivered from it in a way which 
is perfectly confident with it, and in which as much re- 
gard is paid to it , as if the finner remained under the 
curfe of it forever. 

Therefore, whatever repentance and approbation of 
the law which curfes him, and love to God, the finner 
exercifes before he is delivered from the curfe by actual- 
ly coming to Chrift and believing on him, does not in 
any degree remove his guilt, or render him lefs deferring 
of the curfe, and cannot recommend him to the leaft 
favour ; but he is in the fight of God as much accurfed 
and the object of his difpleafure, and in this fenfe as 
truly ungodly , as he was before, and as if he had no fuch 
exercifes of love and repentance, as they cannot be 
reckoned in his favour fo as in the leaft to remove the 

curfe.. 



Serm. XVI. of the subject* 263 

curfe. And whatever repentance, and love to God and 
his law, or holinefs, is neceffary in order to come to 
Chrift, and is exercifed in coming to him and believing 
on him, this cannot, in itfelf confidered, recommend the 
iinner to favour, or render him lefs unworthy or lefs 
accurfed \ but as by this the finner lays hold of Chrift, 
and is united to him, he comes within the reach of his 
merit and worthinefs, fo as by him who has been made 
a curfe he may confident with the law be delivered 
from the curfe of it, and obtain all the favour which he 
wants. And being thus by Chrift delivered from the 
curfe of the law, and pardoned and juftified by virtue 
of his atonement and righteoufnefs, his perfon and his 
holy exercifes of faith and love become acceptable to 
God through Jefus Chrift, to whom he is united. God 
may now be juft, and maintain and honour his righteous 
law, and the jufcifier of him who belie veth in Jefus, he 
being made accepted in his beloved Son, in whom he is 
well pleafed. * s The 

* This ferves to fix- the true and plain meaning of the Apoftie's 
words, \_Rom. iv. 4, 5.] " Now to him that worketh is the reward 
not reckoned of grace, but of debt : but to him that worketh not, 
but believeth on him that juftifieth the ungodly, his faith is counted 
to him for righteoufnefs." By him that worketh is meant, him who 
by his works of obedience recommends himfelf to favour, and the 
reward of eternal life, and in this fenfe earns the reward by the price 
of his obedience, which no creature can do, except thofe who are 
perfectly innocent and holy, as has been obferved in explaining the 
law of works. He who worketh not is the finner, who neither has 
nor can have any works to recommend to the leaft favour ; who is 
convinced of this, and makes no attempt to do any thing in this view 
and to this end ; who feels that he is juftly accurfed, and under the 
difpleafure of God, and deferves nothing better than everlafting de- 
ftru&ion, being an ungodly rebel againft God, and wholly unrigh- 
teous. As fuch he looks to Chrift, and believeth on him, and cor- 
dially receives him and trufts in him for righteoufnefs, who pardons 
and juftifieth fuch unrighteous, ungodly, infinitely guilty, hell-de- 
ferving fmners as he feels and confeiies himfelf to be. 

They who hold the tenet to which the inference under confidera- 
tion is oppofed, lay much ftrefs upon the word ungodly in this paifage, 
as if it denoted a finner altogether deftitute of the leaft friendly dif- 
pofition towards God and Chrift, being an impenitent enemy to 
God. But though fuch are often meant in the fcripture by the un- 
godly, 



264 IMPROVEMENT SeRM. XVL 

The reafon of all this — why the finner's holinefs be- 
fore or after he has once firmed cannot be acceptable 
and reckoned in his favour, or in any degree remove 
the curfe of the law, and whatever holinefs he may 
exercife previous to his union to Chrift, and is neceflary 
in order to his coming to Chrift, and actually forming 
this vital union to him, cannot render him acceptable 
to God, or lefs unworthy and accurfed, and why he is 
totally unacceptable, as ungodly and curfed by Godj 
till he is actually united to Chrift, and can be accepted 
only in the worthinefs of this beloved Son of God — the 
reafon of this is plain and eafy to be feen. 

The tranfgreffion of the law of God in the leaft iingle 
inftance is rebellion againft a Being infinitely great^ 
powerful, wife, juft and good, who has abfolute and 
unlimited right and authority to command and give 
law to his creatures ; they are therefore under infinite 
obligation to perfect obedience ; and confeqiiently a 
violation of this obligation can be no lefs than an in- 
finite crime, or an infinite moral evil. Befides, he who 
rebels againft God, has a difpofition and will to dethrone 
him, and put an end to his law, authority and moral 
government, and introduce infinite confufion and mifery 
through the whole univerfe ; and his conduct tends to 

this, 

godly, yet it does not follow that precifely this idea is always to be 
denoted by this word. It has been fhewn in what fenfe every un- 
pardoned, unjuftified finner is properly denominated ungodly, and 
this appears to be the fenfe in which the Apoftle ufes it, from the 
connection and context. And understanding it as they do, makes 
the Apoftle to fay that a finner, with a hard, impenitent heart, full 
of enmity to God and to Chrift, and the way of falvation by him, 
and juftification by free grace, may and does believe on Chrift, re- 
ceive and truft in him for juftification and falvation, which he at the* 
fame time abhors with his whole heart ! This is to make him aftert, 
with themfelves, that which is moft abfurd and abfolutely impoflible. 
It is therefore moft certain the Apoftle did not ufe this word here iii 
the fenfe which they put upon it, but in a fenfe perfectly agreeable 
to the fubjed: of which he treats, and the point he is proving, which 
is naturally and eafily underftood by the unprejudiced and difcerning % 
being confiftent with himfelf, with other fcripture, and with the 
cleareft reafon. 



SeRM. XVI. OF THE. SUBJECT* 20$ 

this, and would actually effect it were it poiTible, and 
were it not counteracted and prevented. Every fin 
therefore muff be an infinite evil, in the nature and 
tendency of it. There is no moral truth more de- 
monftrably clear and certain than this ; and this is a 
truth on which many other moral truths depend, which 
relate to the law of God and his moral government, as 
we mall fee. * 

Sin being thus an infinite moral evil, no temporary 
fufferings of the finner, or of any mere creature, can 
make the leafl degree of atonement for it, fo as in any 
meafure to alleviate or deliver him from the curfe of 
the law. And it is equally certain that no holii*efs of a 
mere creature can avail to recommend him who has 
once finned to the leaft favour. Though the finner had 
been perfectly obedient and holy a thoufand years be- 
fore he finned, this is but a finite moral good, and there-* 
fore the infinite moral evil of which he has been guilty 
infinitely overbalances his finite holinefs, fo that it 
weighs nothing in the oppofite fcale, and does no more 
to lighten or take off the citrfe, than if it never had 
exiftence. And this is equally . true of any obedience 
which the finner fhould perform after he had once fin- 
ned, as has already been obferved : it has no tendency 
to take off the curfe, and cannot recommend him to 
any favour, or be the leaft ground or reafon of his be* 
ing confidered and treated any better or otherwife than 
as one who is jufdy curfed, unworthy of any favour, 
and deferving all the evils of the curfe. And therefore 
it would be unreafonable, and acting contrary to the 
law, to confider and treat him Otherwife, or fhew him 
any favour out of refped to his obedience. 

* The penalty threatened in the law of God to every tranfgreiiion, 
which is endlefs punifhment, has its foundation on the infinite evil of 
fin, and is a demonftration that it is an evil of fuch magnitude : for, 
if fin were not infinitely criminal, it would not deferve an infinite 
puniihrrient, nor would it be threatened. Chrift explains the meaib 
ing of the curfe or penalty of the law, when he fays, " Depart ye 
curfed into everlaflirig fire." They who deny the infinite evil of fm, 
cannot vindicate or underftand the divine iaw 5 or tlu gofpel, which 
is founded upon it. 

M m Thus. 



■2 66 ^mprovemk&t Serm* XVI. 

Thus it appears certain, that it is impoffible that the 
holinefs of a creature who has once finned, lliould be 
accepted as a reafon of his having any favour, and being 
in any refpect delivered from the curie of the law, as 
the evil of his fin infinitely outweighs all the moral good 
of which he is capable, and 'finks it into nothing, fo as 
to render it wholly unacceptable, confiftent with the 
divine law, were it true that fuch obedience or moral 
good might take off the curfe of the law, and render 
the finner acceptable, did it overbalance, or were it 
equal to, the evil of his fin. But even this is not true. 
The curfe of the law denounces infinite natural evil as 
the punifhment which fin defer ves, and therefore can- 
not be taken off or removed by any thing but fuffering* 
No degree of obedience or moral good, be it ever fo 
much or fo great, can make any atonement for one the 
leaft fin, fo as to deliver the finner from the curfe. 
Therefore Chrift. himfelf was made a curfe, that by fuf- 
fering the evil of the curfe, the yi^ifufferhig for the un- 
jufl, he might deliver the finner who believes in him 
from the curfe, and open the way for him to come to 
God with acceptance. 

From all this it appears that the opinion under con* 
fideration, that, if the finner is recovered to any degree 
of holinefs antecedent to his juftification by the- merit 
and righteoufnefs of Chrift, and in order to it, he has 
whereof to glory, and has a righteoufnefs of his own 
which is acceptable to God, fo that he ftandsin no need 
of the righteoufnefs of Chrift in order to be juilified ; 
that this opinion is a great and dangerous error, moll 
contrary to the reafon and nature of things, and the 
holy law of God, and really perverts and makes void 
both law and gofpel. Therefore they who hold and 
pcriift in this error arc in truth and in a high degree 
Aniinomians, as their doctrine makes the law wholly void 
in the moil important and eflential branch of it. And 
their doctrine on this point is totally Antichriftian. For 
the law is in fuch a fenfe the foundation of the gofpel, 
that if the former be perverted and made void, the latter 

becomes 



SERM. XVI." OF THE SUBJECT. 267 

becomes unintelligible and ufelefs. If ikiners may be 
delivered from the curie of the law, and obtain favour 
and j unification, by becoming in any degree holy and 
obedient, then they may be laved without Chrift and 
the gofpel. cc If there had been a law which could have 
given life, verily righteoufnefs mould have been by the 
law ; and if righteoufnefs come by the law, then Chrift 
is dead in vain : ? ' [_GaI. ii. 21, iii. 21.] 

We hope that men, fome of them at leaft, who hold 
and propagate thefe antinomian and antichriftian doc- 
trines in theory, have better hearts than heads, and love 
and embrace the truth in the former, while they be- 
lieve that which is grofs and dangerous error with the 
latter. 

2. Were the preceding obfervations not true, which 
is indeed an impoilible fuppofition, and could the {inner, 
on becoming perfectly holy and obedient, be delivered 
from the curfe of the law, and admitted to the accep- 
tance and favour of God, and his paft fin not be re- 
membered againfi him, out of refpeft to his prefent 
holinefs, coniiftent with the law of God, yet this does 
not touch the cafe of a miner, who only exercifes fo 
much of a right difpofition as is neceffarily implied in 
approving of the character and law of God, and of 
Chrift, and in coming to him for pardon, j unification 
and life, He may exercife fuch a degree of holinefs 
confiftent with his having much more fin than holinefs 
at the fame time, which is undoubtedly true of every 
finner who embraces the gofpel, and of every Chriftian 
as long as he lives in this world. A finner who becomes 
friendly to God, and embraces the gofpel, has fuch low 
and nnfully deficient exercifes of love, and fo much- of 
that which is contrary, and pofitive wickednefs, that ? 
afide from his guilt for former fins, his prefent character, 
confidered in itfelf, has much more evil than good, and, 
on the whole, is worfe than nothing, and cannot be an 
object of the complacency and favour of God, but rather 
of his difpleafure and curfe, and he itands in as much 
peed of favour and juftification by free grace through 

• • tllQ 



Z6& IMPROVEMENT SlRM. XVI, 

the righteoufnefs of Chrift, as if he had no holinefs, and 
were altogether an enemy to God : for be has no mo- 
ney or price to purchafe this favour, and is continually 
running more in debt. And to plead his good charac- 
ter as proper to recommend him to the leaft favour, 
would be highly difpleafing to God, and muft be fo to 
every good man, whether done by the finner himfelf, or 
any other perfon. 

They who make the objection under confideration, 
who think themfelves Chriitians, and that thev do ex- 
ercife holinefs, may be alked, whether they think this, 
has railed them above the need of free grace and juftifi- 
cation by the righteoufnefs of Chrift, or at leaft do not 
ftand in fo much need of it as they fhould if they had 
no degree of holinefs. If they anfwer in the affirmative, 
they are not fuch Chriftians as was the apoftle Paul. If 
they anfwer in the negative, and fay that they are as 
dependent on the righteoufnefs of Chrift for juftihcation 
and all favour as if they were wholly unholy, and they 
expect to be laved by free grace as much as they could 
be if they could be faved in their fins without any ho- 
linefs, that they are far from having any thing to boaft 
of, and the more conformed they are to God in holi- 
nefs, or the more they fee God and love him, the more 
they are difpofed to abafe and humble themfelves before 
him, and feel their need of fuch a Saviour as Jems 
Chrift ; then by this confeffion they entirely give up 
their objection, and grant that whatever holinefs the 
finner may exercife previous to his juftihcation, and in 
his coming to Chrift for it, this does not make him the 
more^ deferring of favour, ncr does he ftand in lefs need 
of justification" by free grace through the worthinefs of 
Chrift; and it will befo far from difpofing turn to be 
proud, and boaft, that it will bring him to humble him- 
felf at the foot of fovereign, free grace, which humility 
will increafe as he Ihall grow in grace, and in the know- 
ledge of his Lord and Saviour Jefus Chrift. 

But further to confute, if that be poflible, and fhow 
how falfe and abfurd the tenet is which we are oppofmg, 
it muft be obferved, 3. The 



TJERM. XVI, OF THE SUBJECT, 2S9 

3. The holinefs which the (inner exercifes in be- 
iievine; on Chrift and coming: to him for all he wants, 
is fo far from being the ground of pride and boafting, 
or promoting and encouraging this, that it directly 
counteracts and deftroys fuch a dii^ofition. -The tin- 
ner's heart is naturally full of pride, and a difpofition 
which is gratified in felf exaltation and boafting ; and 
nothing can cure him of this reigning difpofition, and 
in any degree deftroy his pride, but a change of heart by 
the Spirit of God, by which pride receives a deadly 
wound, and he is difpofed to humble himfelf in the 
fight of God. And the grace he hereby receives and 
exercifes confifts in difcerning and confefiing his finful, 
loft ftate, that the law he has tranfgreffed is juft and 
good, that he is infinitely vile and ill deferving, that 
God may juftly fend him to endlefs deftrucrion at any 
time, that he has nothing that can deferve or recom- 
mend him to the leaft favour, but every thing in every 
refpecl infinitely to the contrary : and in this view and 
fenfe of his own character he comes to Chrift as a poor,, 
infinitely guilty and wretched firmer, and begs for mer- 
cy, not for his own fake, or for any thing he has done 
or ever fhall do, but for the fake of what Chrift has fuf- 
fered and done, pleafed and hoping to be pardoned and 
received to favour by free, undeferved grace through 
Jefus Chrift, defiring forever to be abafed and humbled, 
and that the moft undeferved, fovereign grace may be 
exalted and honoured in his falvation. 

Where is pride and boafting then ? It is effectually 
excluded and deftroyed, by the exercife of that grace 
and holinefs by which the finner approves of the charac- 
ter and law of God, condemns himfelf as juftly *de« 
ferving eternal mifery and nothing better, and looks to 
Chrift for undeferved, free pardon and favour to an in- 
finitely guilty, odious, un deferving, wretched beggar. He 
who can believe that fuch exercifes, which are according 
to the law of faith, are agreeable to the pride of man, 
and will lead to boafting, may with as good reafon be- 
lieve that humility is pride, and felf abafement is felf 
exaltation. An4 



iyo IMPROVEMENT S>ERM. XVT. 

And befides all this which has been now faid to con- 
fute this error, it muft be obferved, that they who ex- 
clude all holinefs from faying faith, by which the finner 
is juftified, left if it were a holy exercife he would have 
reafon to boaft as having fomething of his own to re- 
commend himfelf, do fuppofe that a proud, impenitent 
enemy to God and his law, may fee the truth* wifdom 
and goodnefs of the gofpeL and approve of the charac- 
ter of Cbrift, and the way of falvation by him, which 
iuppofition is as unreasonable and abfurd, and as con- 
trary to the holy fcripture, as can be made or conceiv- 
ed. And it is indeed moil difhonourable to Chrift and 
the gofpel, as if his character was fuch that a wicked 
man, an impenitent enemy of God, might difcern the 
truth and excellency of it, and heartily approve and be 
pleafed with it ! How contrary is this to the declaration 
of Chrift and his Apoftle ! The former fays, " He that 
doth evil hatheth the light, neither cometh to the 
light*" And the latter, " The natural man receiveth 
not the things of the Spirit of God, for they are foolifh- 
nefs unto him, neither can he know them, becaufe they 
are fpiritualiy difcerned." * 



* The importance that this grofs error, which is fo unfcriptural 
and abfurd, and leads to fo many hurtful conceptions of the law 
of faith, Ihould be wholly difcarded, has beeiv the motive to attempt 
thus to expofe and confute it. Though it has been embraced by 
many in the proteftant world, and there are thofe who at this day- 
contend for it, yet it is hoped that an effectual flop will be put to 
the continuance and fpread of it. If they who have imbibed it, and 
are difpofed zealoufly to defend it, ihould not be convinced of their 
mi (take, yet they who have not exploded, but have been rather 
favourable towards it and the doctrines which imply it, through 
want of conviction of thofe truths by which it may be made to ap- 
pear contrary to fcripture, and a dangerous error, may, by attending 
to what has here been faid, be led to fee their miftake, and renounce 
it, with proper concern and zeal to fupprefs it, and vindicate the 
oppofjte truth. And they who are coming on the ftage, and have 
not yet formed any opinion on this point, may be prevented imbib- 
ing this error, fo that it may die with thofe who now embrace it, 
and cannot be convinced of their error, and not be handed down to 
nolle rity. 

II. From 



SERM. XVI. . OF THE SUBJECT. 2J t 

\ 

H. From this fubject it appears, that faving faith, by 
which the juft do live, is a very different thing from 
what many have imagined and taught. 

Savinsr faith coniifts in the decerning; and belief of 
the truths of the gofpel, and cordial approbation of 
them, and conformity to them, which is peculiar to a 
renewed, wife and underftanding heart. It implies the 
whole of evangelical holinefs, in the exercife of which 
men believe on Chrift, receive him and cleave to him 
with purpofe of heart, and walk in him, and by which 
he dwells in their hearts. It is the life of a Chriftian, 
and is eflential to all his holinefs, and cannot be diftin- 
guilhed from it ; for it all confifts in fighting the fight 
of faith, by which he lays hold of eternal life. 

Therefore the faith by which iinners are juftified does 
not confift in mere {'peculation, or conviction and judg- 
ment and realbn, coniidered as diftinct from the heart 
and the exercifes of that, or of the will and affections ; 
which has been the opinion of many. It is prefumed 
enough has been faid fully to confute this notion. 

Nor does faving faith coniift in the miner's believing 
and perfuafion that he is juftified, that Chrift died for 
him, is his, fo that he {hall certainly be faved. This be- 
lief an impenitent enemy to Chrift may entertain, and 
yet continue as impenitent and unholy as he was before. 
Befides, there is no foundation for fuch a perfuafion or 
belief, antecedent to the exercife of faving faith, by and 
in confequence of which a finner is juftified ; but it is 
perfect deluilon and falfehood. No fuch thing is reveal- 
ed in the Bible, that a finner is juftified before he be- 
lieves in Chrift, cordially receives him, and is reconciled 
to God ; but the contrary ; that he is condemned, and 
under the wrath of God. Therefore a belief that his 
fins are pardoned, and that God loves him, antecedent 
to his having an intereft in Chrift by cordially receiving 
him, is a delufion, and is a perfuafion grounded entirely 
on a falfe fuggeftion, either from his own heart, or the 
father of lies. 

It 



iyi . improvement Serm. XVL 

It has been (aid, and publiihed, in vindication of this 
fort of faith, that men mini believe that they are juftih- 
ed, &t.' that by their believing it may become true, ac- 
cording to their faith \ and therefore they mult believe 
without any evidence of the truth of it, either from 
fcripture, fenfe or reafon, that by their fo believing it 
may become true; And indeed there is no other way 
to adhere to this notion of faith, but by embracing this 
mafs of abfurdity and nonfenfe. 

Volumes have been written in this century by men in 
high repute for piety, in which this notion of faith runs 
through the whole ; and they have .been, and flill are* 
read by multitudes with high approbation. Without 
calling in quefdon the piety of the authors or their ad- 
mirers, many, if not mofl of whom probably do not cri* 
tically attend fcp their notion of faith, but to the good 
things which they have written ; there is fuiheient war- 
rant to fay that this notion of faith is not only moll 
contrary to the fcriptures, but as unintelligible, and at- 
tended with as many abfurdities, as any religious tenet 
that was ever thought of and propagated by Mahomet,- 
the Man of Sin, or any one elfe. 

This notion of faith is not only in itfelf unfcriptural 
and moft abiurd, but, confidered in the tendency of it. 
and that with which it is connected* the dangerous and 
deflruclive confequence of it will appear. They who 
entertain this notion of faith, fuppofe that the impeni- 
tent enemy of God, upon believing that God loves him^ 
that his fins are pardoned, &c. does begin to repent and 
love God, &c. becaufe he is perfuaded that God loves 
him and will fave him ; that by this belief, and under 
this perfuafion, the fmner is converted, and becomes 
true friend of God, and a real Chriflian. They fay that 
a fmner cannot be brought to love God, until he firft fees 
or believes that God loves him, or is in iome manner and 
degree become propitious to him ; that a fight and real 
belief of this is effectual to induce him to love God, 
and live a holy life. This makes his converfion and 
all his love and hoiinefs to be nothing but felfiflinefs and 

pride j 



SERM. XVI. 0? THE SUBJECT. 1J$ 

pride ; and fuch a converfion does not imply any 
change of heart for the better, but for the worfe, and 
all his fuppofed holinefs is nothing but felfifhnefs and 
fin, which the worft of men may praclife, and continue 
real enemies to the true character of God. The Lord 
Jefus Chrift has decided this in the moft plain and ex- 
prefs words : " If ye love them which love you, what 
thank have ye ? for finners alfo love thofe that love 
them." 

The Chriftian, after he has believed and embraced the 
gofpel, and is juftified, may, on reflecting on his own 
itate and exercifes, have good evidence that he does 
love Chrift, and is a true believer - y and therefore that 
he is juftified and fhall be faved ; this confequently he 
may believe, and in this way obtain the " affurance of 
hope." But this is not faving faith, or any part of it ; 
for faving faith muft take place before he is juftified, and 
there muft be ground of evidence that he has faving 
faith, before he can have any reafon to believe that he is 
in a ftate of juftification, and fhall be faved.* 

III. From the view we have had of the law of faith 
we may fee the reafon why men are naturally oppofed to 
the gofpel, and refufe to comply with it, viz. becaufe holi- 
nefs is neceffarily implied in an approbation of it and cor- 
dially embracing it. Therefore faith is the gift of God. 
In order to believe on Chrift, a man muft be born again 
of the Spirit of God, have a new heart given to him, 
and be made a new creature, friendly to true holinefs. 

* This fubject is more largely and very particularly confidered by 
Dr. Bellamy in his " Theron, Paulinus and Afpauo ; or, Letters 
and Dialogues, upon the Nature of Love to God, Faith in Chrift, 
and Aflurance of Eternal Life," and in his " EiFay on the Nature 
and Glory of the Gofpel of Jefus Chrift :" which books may be re- 
commended to all who deftre to be well acquainted with the fubject, 
and form their judgment according to the truth. 

This fubjedt is alfo difcuffed by Prefident Edwards, in his " Dif- 
courfes on Juftification by Faith alone," and by the Author in his 
" Syftem of Doctrines, contained in Divine Revelation," vol. ii. chap. 
iv. fection vi. " Concerning Saving Faith ;" and fection xi. <c Con- 
cerning Believers' Aflurance of Salvation," 

N n This 



$$4 IMPROVEMENT SERM. XVL 

This is therefore abundantly afferted in the fcriptures. 
It will be iufficient here to refer to the words of the 
apoftle John : " Whofoever believeth that Jefus is the 
Chrift, is bom of God/ 5 

If the gofpel were an inftitutioii which might be approv- 
ed of, believed and truly embraced, by an unholy heart, 
an unregenerate man ; it would not be an holy inftitu- 
tion, and therefore could not be from God. Jefus 
Clirifc is a holy Saviour ; holinefs is eflential to every 
part of his character, to all his words and works. Sal- 
vation by him is a holy falvation, and the way of falva- 
tion is wife and holy in every view of it. It is there- 
fore impoffible that an unholy heart fhould come near to 
this Saviour with the leaft inclination towards him, and 
the way of falvation by him ; but fuch an heart mult 
hate him, and choofe to keep at a diftance from him and 
avoid him ; and can be no more reconciled to him and 
the gofpel, than to the holy law of God. 

How degrading and diilionourable to Chrift and the 
gofpel then, and how unreafonable and abiurd, is their 
notion, who hold that the gofpel is fuited to pleafe and 
win the heart of an unregenerate man, fo that while he 
hates God's holy law, he with an unholy heart embraces 
the gofpel, and in this way and by this means his heart 
is changed, and he becomes friendly to God and his ho- 
Iy law ! Wlien lhall the profeiTed friends of the gofpel 
ceafe to % difhonour and pervert it, in order to fuit it to 
the taite and inclination of an unholy heart ? 

IV. We hence learn that all the interefts of true vir- 
tue and holinefs are as much and as well fecured and 
promoted by the law of faith, as they are or can be by 
the law of works. 

Many have thought that the doctrine of juftification 
by faith, through the atonement and merit of Chrift, not 
being in the leaft recommended to this favour by any 
works or holinefs of our own, is a licentious doctrine, 
and tends to influence men to neglect a holy life, and 
give themfelves to floth and fin. , But this has been 
wholly owing to their ignorance of the f "abject. 

According 



SeRM. XVI. OF THE SUBJECT. 275 

According to the law of faith, true holinefs i^as ne- 
-ceffary in order to juftification, as if the fmner were jus- 
tified by the merit of his works, though in a different 
way and for a different reafon, as has been fhewn. Faith 
itfeif, by which the fmner receives Chrift, and renounces 
all dependence oh his own hoiinefs to recommend him 
to the leaft favour, and relies on free, undeferved grace ' 
for the juililication of one infinitely unworthy and ill- 
deferring ; this faith itfeif is a holy exercife, as has been 
proved ; and men cannot live by faith but by living an. 
holy life. 

As real holinefs in love to the character of God and 
his law is exercifed in approving of the character of 
Chrift, and coming to him and trufting in him for par- 
don, juftification and eternal life, as can be in obeying the 
law of God, as the price of the divine favour, according 
to the law of works. Holinefs is as really and neceffari- 
ly exercifed in applying to God as an infinitely gracious 
and bountiful benefactor, and gratefully receiving of him 
infinite favour and bkffmgs as a free gift to the infinite-. 
ly guilty and ill-defer ving, as is or can .be exercifed in 
obedience to his authority and law as a recommendation 
to and enjoyment of his favour and blefling. 

And as obedience and holinefs is as neceffary according 
to the law of faith, as it is according to the law of works, 
in order to juftification and eternal life ; fo there is not^ 
merely as much, but much greater, encouragement to 
practife it, and the obligations and motives to the exer- 
cife of holinefs, in love to God and man, are greatly in- 
creafed, and rendered unfpeakably greater and ftronger, 
by the law of faith. 

How- wholly groundlefs and unreafonable, and con* 
trary to truths fact and experience, is the objection to 
the law of faith, according to which " a man is juftifled 
by faith, without the deeds of the law," or not by the 
law of works, that this renders un neceffary, and is a 
difcouragement to holinefs and good works, and encou- 
rages licentioufnefs and fin ! 

V, Thi* 



276 -IMPROVEMENT SERM. XVL 

V. This fubject opens an eafy and plain way, and 
perhaps the only fatisfactory and true way, to reconcile 
the two apoftles, Paul and James, in what they fay of 
that by which iinners are juftified. St. Paul has faid, 
" Therefore we conclude, that a man is juftified by faith,, 
without the deeds of the law ; knowing that a man is 
not juftified by the works of the law, but by the faith 
of Jefus Chrift." St. James has faid, " Ye fee then how 
that by works a man is juftified, and not by faith only." 
It has been raihly thought by fome that the apoftles in 
thefe words expr efsly contradict each other ; but their 
perfect confidence and agreement with each other will 
appear only by obferving the different fenfe in which 
they ufe the word works, which is evident by all they 
fay on the point. 

Paul expr efsly defines the works which he excludes 
from the law of faith, and fets in oppofition to it. They 
are the works of the law, the fame with the law of works, 
meaning works done in order to recommend to favour, 
as a price offered to purchafe and merit acceptance and 
juftification of God, as has been reprefented and explain- 
ed. By works James means Chriftian holinefs and obe- 
dience, which is the fame with the law of faith, which 
has been explained. By works James means that love, 
in all its operations and fruits, which he fays is the life 
and foul of faith, and without which there cannot be 
any true faith. His words are, " For as the body with- 
out the Spirit is dead, fo faith without works is dead 
alfo. Seeft thou how faith wrought with his works, and 
by works was faith made perfect ?" How could he more 
ftrongly aflert the holinefs of faving faith, when he fays 
that holy love, the root and effence of all Chriftian obe- 
dience and good works, is as much the life and active 
nature of a living, faving faith, as the fpirit is the life 
and activity of the body ? How contrary is this to fay- 
ing, as many have done, that holy love, which implies 
and comprehends all the obedience and good works of 
a Chriftian, is the ejfecl and confequence of faith, and 
produced by faith, as the caufe produces the effect ! 

Paul 



SERM. XVI.. OF THE SUBJECT, 277 

Paul agrees with James perfectly in his defcripdon of 
faving faith. He fays, " Faith worketh by love/' that 
is, Love, which is the effence of all Chriftian obedience, 
and implies all good works, is the foul and active life of 
faith, by which it operates, or acts and works, as the 
fpirit is the life of the body, by which it moves and 
acts. 

VI. This fubject may be improved by thofe who 
have attended to it, as affording matter by which they 
may examine themfelves, whether their converlion and 
confequent religion be true and genuine, or falfe and 
fpurious. 

Have you been effectually cured of a difpofition to 
truft to your own righteoufnefs, and renounced and be- 
come dead to the law of works, under a clear convic- 
tion that you were curfed by it, notwithstanding any 
thing you could do, and that you fhould be juftly ao 
curfed forever, unlefs you obtained relief by the law of 
faith, truft ing in the merit and righteoufnefs of Chrift; 
for pardon and juftification ? 

And have you been led to underftand and cordially 
to embrace the law of faith, in which you highly ap- 
proved of the character of Chrift, and the way of falva- 
tion by him, condemning yourfelf as being fo far from 
having or doing any thing to recommend you to God, 
or render you deferving, that you were infinitely guilty 
and ill-deferving ? 

Have you felt and experienced this law of faith, fuit- 
ed to deftroy your pride, and fet you at the greateft 
diftance from boafting, and the more you underftood 
and cordially embraced this way of falvation, the more 
difpofed you have been to humble yourfelf in the fight 
of the Lord ? 

Do you know that your heart was naturally as much 
oppofed to the gofpel, as it was to the holy law of God, 
and that, had not God given you a new heart by re- 
generation, you fhould have continued an enemy to 
Chrift ? that the law of faith is a holy law, and that it 
cannot be complied with by a heart unfriendly to God 

and 



2*/S THE DECREETS OF GTOD, SeRM. XVII, 

-and holinefs ? that the more you attend to and are 
pleafed with the law of faith, the greater is your aver- 
sion from fin, and the more you long to be holy, and 
hunger and thirii after righteoufnefs ? 

Are you deiiring and looking for that evidence that 
you are juftified and mail he faved, which arifes from a 
confcioufnefs that you do embrace the gofpel, and have 
thofe holy exercifes which imply this, or are implied in 
conforming to the law of faith I and do you defire no 
other evidence but this, that your juftification maybe 
proved only by good evidence that you are fanctined ? 



ermon xvn 



WRITTEN IN THE YEAR I789. 

Eccl. iii. 14. I know that whatfoever God doth ', it jh all be 
forever : nothing can be put to it, nor any thing taken from 
it ; and God doth it, that men jhculd fear before him. 

^E may be fure that the Infinitely Great, Eter- 
nal, Omnifcent Being, who is the Firft and the 
Laft,the Almighty, does nothing for an end, or with a view 
to accomplish any deiign, which is temporary, and mall 
wholly ceafe and come to nothing, fo that every thing 
which remains fhaii, in all refpecls, be jufl as it would 
have been had he not done it. For this would be infinite- 
ly unworthy, of fuch a Being, infinitely beneath him, 
and unbecoming his character : it would be really more 
unbecoming and trifling, than for a man to do all lie 
does through life for no end at all, were this pofiible > 
or for the greateft monarch on earth to fpend his life in 
action for no higher and more important ends than thofe 
which children have in what they do. That which 
ceafes to exift in all its effects and confequences, fo that 

the 



SeP.M. XV1L THE FOUNDATION OF PIETY. 27'?' 

the univerfe is in no refped better or otherwife than if 
it had not been, is of infinitely lefs worth and impor- 
tance, than that of which the confequence and good ef- 
fect, or the end of which, is without end, or forever* 
Therefore the Infinitely Great, Wife and Good Being 
will do nothing but that which {hall anfwer an end 
which never fhall ceafe, fo that the confequence and 
good effect of it fhall exift forever. 

If this vilible world were to ceafe to exift, and every 
effect, and confequence of its having exifted were to 
ceafe forever, fo that no end were to be anfwered by k 
but what took place during the exiftence of it ; and no 
exiftence, or circumftance of exiilence, iliould be in any 
refpect otherwife than if it had not exifted ; it would 
have been created, and preferved during the exiftence 
of it, in a great meafure, if not altogether, in vain. It 
is certain no end would be anfwered worthy of the In- 
finite Creator. There would really nothing be gained 
by fuch a work ; all would be loft. Therefore we may 
be fure that none of the works of GOD are of this kind, 
but every thing that he does, will, in the effect and con- 
fequence of it, exift forever, or the end to be anfwered 
by it will never ceafe. 

The natural world which we behold, with all the works 
of man in it, is to come to an end, at leaft as to the form 
in which it now exifts, when the end of the exiftence of 
it is anfwered, but that end which was defigned to be ac- 
complished by the creation and continuation of the ex- 
iftence of it will remain forever. The natural world, 
the fun, moon and ftars, with this earth, and all the 
creatures and things contained in them, which are net 
capable of -moral agency, and moral government — the 
natural world was created, and is upheld, for the fake of 
the moral world, and thofe creatures which are capable 
of moral government, and of conformity to God in 
moral exercifes ; as a houfe is built, not for its own fake, 
but For the fake of thofe who are to live in it. And 
when this world, having anfwered the end with refpect 
to the moral world for which it was made and preferv- 
ed. 



28o THE DECREES OF GOD* SeRM« XVIL 

cd, mall be burnt up, the moral world, and all moral 
agents, will continue forever, with all the efFe&s and 
confequences of the natural world, reflecting the moral 
world, which were defigned to be produced by creation 
and providence. 

Hence it is demonftrably certain that moral agents, at 
leaft fome of them ; and if fome why not all ? will exift 
without end ; for they cannot anfwer the end of their 
exiilence, and the end of all thofe works of God which 
he has done for their fake, if they Ihould ceafe to exift :. 
they mult therefore exift forever. 

It will appear evident and certain, no doubt, if duly 
coniidered, that moral government cannot be perfectly 
or properly exercifed, unlefs it be endlefs, and confe* 
quently, unlefs moral agents, the only fubjecls of this 
government, continue to exift forever. This is evident 
from the text we are confidering, and what has been 
obferved upon it. But the evidence of this arifes from 
another view of this point. Moral government cannot 
be exercifed without a law pointing out and requiring 
the duty of moral agents, and fixing the penalty of dif- 
obedience, and maintaining and executing this law, 
agreeable to the requirements and fanctions of it. The 
punifhment which a tranfgreflion of the divine law de- 
fer ves is endlefs evil or fufFering ; and therefore this 
muft be the penalty of the law of God, and mult be 
executed on the tranfgreffor, unlefs fomething can take 
place to anfwer the fame end ; therefore he upon 
whom this penalty is executed, muft exift forever, in 
-order to fuffer the penalty of the law. And although 
it be not effential to the law of God, that there ihould 
be an exprefs promife of endlefs life to the obedient, yet 
the threatening of evil to the tranfgreffor feems to imply 
favor to the obedient, and is inconfiftent with putting 
an end to their exiftence, and depriving them of endlefs 
happinefs, which in their view* and in reality, would 
be an infinite negative evil ; and therefore muft be in- 
confiftent with the wifdom and goodnefs of God, yea, 
with his diftriburive juftice ; for they deferve no evil, 

fa 



SzRM. aVIL THE FOUNDATION OF PIETY. 2%1 

fo long as they continue obedient. Therefore nothing 
but tranfgreiiion can put an end to the exigence and 
happinefs of a moral agent : it hence follows that they 
who perfevere in obedience muit exiil happy forever, 
and they who tranfgrefs muft futFer evil without end ; 
confequently every moral agent muft exiil forever, in 
order to the proper and full exercife of moral govern- 
ment. Therefcve whatever God does refpecling moral 
agents, (and he has refpe& to thefe in all he does) in 
this fenie, Iha'l be forever ; he has a view to an endlefs 
duration, and aims at an end which never mail ceafe, 
but muit exiil forever. 

It has been obferved, that the moral world is the end 
of all God's works ; and that the mbjects of moral go- 
vernment muft exiil forever ; and that, in this fenfe, 
all that God does mall be forever. But the fubjects of 
moral government, and all the events that immediately 
relate to them, do not comprehend all the moral world : 
God himfelf muft be conildered as included in this ever- 
lafting, moral kingdom, as the Supreme Head and Eter- 
nal King of it. And he, being infinitely greater, more 
important and worthy of regard than any or all 
creatures, muil therefore be the end of all that is done : 
that is, he muft make himfelf the higheil and laft end, 
and do all for himfelf as the fcripture ailerts : " The 
Lord hath made all things for himfelf." The exercife, 
manifestation and difplay of his own perfections and 
glory muft be the f upreme end of all the works of God, 
which neceffarily includes the greateft poilible happinefs 
of the obedient fubject.3 of hi's moral kingdom ; which 
therefore muft be forever, or without end : for a 
temporary difplay of the Divine Glory, and the tempo- 
rary happinefs and glory of the moral kingdom of God, 
would be infinitely lefs than an eternal and increaiing 
duration of thefe, and nothing in comparifon with this. 
In this view, we fee how whatfoever God doth is for- 
ever. His defign in all he does is his own glory, in his 
everlafting kingdom. This is his end, and the iftue of 
all is this, which fhall have no end. The kingdom of 
Go " God 



28a THE DECREES OF GdD", SeRM. XVlL 

Cod is an everlajling kingdom, and of his dominion and 
glory there will be no end , which is abundantly avert- 
ed in fcripture, we all know. And this kingdom, glory 
and dominion is the end of all God's works. There- 
fore every thing he doth mall be forever ; it hath no 
end in his deiign, and in the effect and confequence. 
Nothing can be more certain than this. 

2. It is afferted in thefe words, that ->od has fixed a 
plan of operation, including all his works, all he doth 
or will do in time and to eternity ; and that he is exe- 
cuting this plan or deiign in all he doth : all his works 
having reference to this, and being included in it. 
This is implied in the former particular. For if in all 
God doth he hath refpect to that which is endlefs, he 
muft have formed a deiign, and fixed a plan of opera- 
tion, which 13 endlefs, including all he will do, and all 
events, to eternity. This the fcripture abundantly af- 
ferts : " He worketh all things according to the counfel 
of his own will. The counfel of the Lord ftandeth 
forever, and the thoughts of his heart to all generations :" 
iPfal. xxxiii. n.] " He is in one mind, and who can 
turn him ? And what his foul defireth, even that he 
doth :" [_Job xxiiL i j.] " Known unto God are all his 
works from the beginning of the world :" [Acts xv. 1 8.] 
And, if we attend to the point, we cannot but know 
that it mull be fo, it being impoflible that it fhould be 
otherwife ; for to fuppofe the contrary is to fuppofe 
God is changeable, which is inconfrftent with infinite per- 
fection, and with his being infallible, and to be trufted 
in all cafes. Indeed, if there were not i Being who is 
unchangeable, there would be no God. Befides, if God 
be infinite in power, knowledge, wifdom and goodneis, 
which he certainly is, then he is able, and could not 
but fix upon a plan of operation, including all he would 
(io, all his works of creation and providence, without 
end, or forever. He could not but propofe an end of" 
all his works, and lay the wifcit plan to accomplifh that 
end. Not to do this muft manifcft want of wifdom, 
or of ability, and therefore would be inconfrftent with 

infinite 



'Serm. XVII. the foundation of piety. 2S3 

infinite power and wifdom. It is impoiiible he mould not 
know what is wifeil and beft to be done in every inftance 
to eternity : he is able to do it, for nothing can be in 
the way to prevent his doing it : and it is equally im- 
poiiible he Ihould be infinitely wife and good, and not 
fix upon and execute the wifeil and beft plan of opera- 
tion. Nothing can be more evident and certain than 
this. Well may we join with Solomon, and fay, " We 
know, that whatfoever God doth, it fha!l be forever/' 
He has propofed infinitely the beft poftible end, which 
cannot be accomplished in time, but by an everlafting 
feries of works : he has fixed upon the wifeil plan to 
anfwer this end, and all he doth has reference to this 
end : and the effect and confequence of all his works, 
for the fake of which they are done, will remain for- 
ever. 

Let us now proceed to conilder the following words : 
" Nothing can be put to it, nor any thing taken from it." 
Thefe are part of the fame fentence, and have refpecl to 
the foregoing, and affert, that nothing can be put or ad- 
ded to what God doth, or taken from it. In thefe 
words the following particulars are expreffed or implied ; 
which alfo imply each other. 

1. Thefe words contain a more flrong and exprefs 
declaration than the foregoing ; That the divine plan of 
his endLefs operations, including every thing which he 
doth and will do to eternity, is unalterably fixed, fo that 
it is impoflible that any change or alteration Ihould be 
made, in any refpeel, or in the leaft degree. His de- 
figns are fixed from eternity. He has determined what 
he will do, and what he will not do, in every inftance, 
greater or lefs. And his plan admits of no alteration ; 
nothing can be added to it, or taken from it. It has 
been obferved, that this is abundantly afierted in fcrip- 
ture, and that reafon teaches it mull be fo ; and that to 
deny this, or ever doubt it, is to deny or doubt of the 
exiftence of a God, fupreme, omnipotent, infinitely, in- 
telligent, wife and good. 

2, Thefe 



284 THE DECREES OF GOD, SfcfU&J XVlt, 

2. Thefe words imply that all things, and e very- 
event from the greatelf. to the leait, from the firft to the 
lair., are included in the divine plan, and are unalterably 
fixed by the counfel and decree of God. This mult be 
io, unlefs creatures and things may exiil, and events 
may take place, independent of God, and with which 
his power and operation has no concern, without the 
leafl dependence on his determination and will, and, it 
may be, contrary to it : which no rational man can ad- 
mit, as it is abfolutely imppffible. 

If all the works Of God are known to him, which 
they could not be, unlefs he had determined and fixed 
what he will do ; then every thing, every event' which 
fhall take place or exift, mull be known, and consequent- 
ly certain, and made fo by the divine decree, determining 
what he would do. If any one event, even the leall 
that can take place, were not fixed, but uncertain whe- 
ther it will take place or. not ; then what God will do, £q 
far as his works refpect. that event, muft be uncertain, 
and cannot be known pr fixed. Therefore God, by deter- 
mining his own works, equally determined and fixed 
what every creature fhould be and do, as the latter is ne- 
ceffarily included in the former. The divine will and 
operation has rcfpecl: to, and concern with, every thing, 
every event, even the ieaif. that takes place ; and it comes 
to pafs and actually exifts by fome aci of his, without 
which it could not take place, whether it be in the na- 
tural or moral world. The exiftence, the time and cir- 
cumftanees of the exiftence, of every bird^ even the leait, 
and the time and means of its beginning and ceafing to 
cxift, are all fixed by what God does. Every hair of our 
heads, and of every head, and creature, that ever did or 
fhall exift, is made by God. He numbers them all, and 
orders every circumftance, the growth, length, bignefs, 
ufe, decay and lofs, or difpoial, of each one. Every 
tree on the earth, every plant, leaf and fpire of grafs, h« 
produces by his power, energy and care. He caufes eve- 
ry drop of rain or hail, and every Bake of mow\, that 
falls, and determines the bignefs, the lliape and time of 

the 



SeRM. XVII. THE FOUNDATION CF PIETY. £$% 

the falling of each one. All thefe are the work of God, as 
are innumerable others, whether greater or }efs. Thefa 
therefore muft be all fixed from eternity, by Him who 
worketh all things according to the counfel of his own 
will. 

And it is equally certain that every event, and all that 
comes to pafs in the moral world, depends upon the will 
and determination of God, and could not exift, if he 
determined and did nothing concerning it. Every ac- 
tion of moral agents, and every perception, motion and 
every thought which takes place in their hearts or minds, 
is comprehended in what God doth, and is effected by 
his power and operation. " The heart of the king," 
and confequently of all men, " is in the hand of the 
Lord, as the rivers of water : be turneth It ivhitherfoever 
he icilL" Every thing in the moral world, even the leaft 
motion and thought of the heart, is of unfpeakably more 
importance than the events in the natural world, and 
are as much dependent on the will and operation of God; 
and therefore muft be as much fixed and certain. And 
this is neceffarily implied, in God's determining and fix- 
ing what he will do, fo that there can be no alteration of 
his plan of operation ; nothing put to it, or taken from 
it, for it comprehends all things, and all events, great and 
fmall, which {hall take place and exift from the beginning 
of time, to eternity. 

Thus certain is it from this text, as well as from in- 
numerable other paiiages of fcripture, and from the rea- 
fon and nature of things, that God has, by determining 
what he would do, neceffarily "foreordained whatfoever 
comes to pafs" 

3. Thefe words affert that the divine plan of opera- 
tion, which is endlefs, and includes all things and every 
event that ever did or {hall take place, is the wifeft and 
bcjl that can be ; fo that to make any alteration in it, in 
any refpecb or the leaft degree, to take any thing from it, 
or add any thing to it, which is not included in it, would 
render it lefs perfect, wife and good. In this refpeft, 
" nothing can be put to it, nor any thing taken from it," 

without 



666 THE, DECREES OF GOD, SERM. XVII. 



without hurting or marring it, and rendering it lefs per- 
fect, wife and good ; therefore it is impoffible there 
fhould be the leait alteration, in any thing or circumftance, 
fo long as God is omnipotent, infinitely wife and good. 
" His work is perfect ;" which includes the whole creat- 
ed univerfe, with every thing from the greateft to the 
leait, and all events and circumitances of events, even the 
moit minute and inconfiderable, which take place in time 
and eternity. It is impoffible it mould be otherwife, if 
God be omnipotent, infinitely wife and good. The 
work of fuch a Being muft be, like himfelf, abfolutely 
pcrfecl. He rauft know what was the molt wife and 
belt plan, and therefore the molt defirable. He was 
able to form and execute fuch a plan, and his wifdom 
and goodnefs mult be pleafed with it : which will 
anfwer the belt end, and includes all poffible good, and 
excludes every thing which would render it lefs perfect, 
and is, on the whole, undeiirable. Of this we may be 
as certain as we can be that there is a God, who i$ 
fupreme, omnipotent, infinitely wife and good, who 
hath done, and will do, what he pleafes, in heaven and 
on earth, and in all the created univerfe, and that for* 
ever. 

Thus we find Solomon alTerting, in the words under 
confideration, what he knew to be an important and 
molt evident and certain truth, viz. that God's plan of 
operation is encliefs, is unalterably fixed, and compre- 
hends all things, and all events which ever exilt or take 
place, and that this divine plan, including all the creat- 
ed univerfe, and every event and circumftance which 
will take place to eternity, is moit wife and good, being 
abfolutely perfect ; fo that nothing can be put to it, nor 
any thing taken from it, without making it lefs perfect 
and good. This truth is abundantly aflerted in divine 
revelation, and is evident to a demonftration from the 
rcafon and nature of things. And to deny or doubt of 
it, is in effect to deny or doubt of the being of a God, 
v. ho is fupreme, infinitely wife and good. This truth 
is concifely, though fully, expreffed by the Affembly 

of 



SfcRM. XVII. THE FOUNDATION OF PIETY. Zgj 

of Divines at Weftminifter, in their fhorter catechifm, 
in the following words : " The decrees of God are his 
eternal purpofe, according to the counfel of his own 
will, whereby, for his own glory, he hath foreordain- 
ed whatsoever comes to paj). And he executeth his decrees 
In the works of creation and providence. His works 
of providence are, his moft holy, wife and powerful 
prefer ving and governing all his creatures, and all their 
acllons" 

This is a doctrine of divine revelation, and mod agree- 
able to reafon, to wifdom, and benevolence ; and they 
who exercife thefe, in any good degree, muft be pleafect 
with it. For, according to this, nothing does or can take 
place, but that which is wifeft and belt, and necefiary for 
the greateft general good ; every thing and every events 
the greateft and the ieaft, being under the direction of 
infinite wifdom, rectitude and benevolence, and ordain- 
ed and fixed by thefe. To have fuch a plan, which in- 
cludes all the works of God, and every event, motion and 
action in the creation, in time and to eternity, formed by 
infinite wifdom and goodnefs, exactly fuited to accorn- 
plifh the beft end, including all poflible good, and ex- 
cluding every thing which, on the whole, is undefira- 
ble ; to have fuch a plan, unalterably fixed forever, fo 
that nothing can be put to it, nor any thing taken from 
it, muft be moft agreeable to the upright, wife and good : 
and that perfon who underjiandingly oppofes it, and 
whofe heart % is difpleafed with it, muft be wholly defti- 
tute of all thefe. 

This is fuited to pleafe the truly pious mind, to fup- 
port and comfort fuch an one, and to excite all thofe 
affections and exercifes in which true, genuine piety 
confifts. And all the truths and fads included in this 
divine, unalterable plan, are adapted to promote and ef- 
fect the moft perfect virtue, piety and holinefs : and 
were not this a truth, there could not be any fuch thinr 
as piety or true religion among creatures. 

This leads to confider and explain the concluding 

words 



2$4 #K£ 'ixECRSES efiP GOD, $ERM. XVJ^ 

words in the text, in which this is afterted : " And God 
doth it, that men fhould fear before him." 

By the fear of God, fearing him, or fearing before 
him, which is the fame, is meant the exercife of that true 
piety and religion which is peculiar. to good men, and 
diftinguifhes them from the wicked. In this fenfe the 
phrafs is ufed in numerous places both in the Old Tef- 
tarnent and the New, of which every one mull be fenil- 
ble who reads the Bible with attention and care. It is 
needlefs therefore to mention paifages to prove it j I 
fiiail, however, cite one, which is in this book ; \_chap* 
viii. 12.13:] " Surely I know that it mall be well with 
them that fear God, zvbuh fear before him : but it ill all 
not be well with the wicked, beeaufe he feareth not before 
God." 

" God doth it, that men may fear before him ;" That 
is, he has formed this wife and perfect plan of opera- 
tion, which is unalterable, as the proper and only foun- 
dation of the exercife of piety and holinefs by creatures 5 
and every thing God does in executing this plan is fak- 
ed to excite and promote this, and bring it to the great- 
er perfection, which is included in his endlefs defign ; 
and holinefs ihall be exefcifed in the moil perfect man- 
ner and degree, and fiouriih under the befl advantages, 
in his kingdom, forever* This is God's everlailing end, 
for which he does and orders every thing and event in 
the univerfe, viz. his own glory, manifefted and difplay- 
ed in the everlailing holinefs and happinefs of creatures, 
in his eternal kingdom. And the exiilence and know- 
ledge of fuch a fixed and endlefs plan of divine operation 
is the only proper foundation for the exercife of true pi- 
ety ; it is fuited to excite the exercife of holinefs in 
creatures ; and there cannot be any true piety which is 
cxercifed and pra&ifed in oppofition to this truth, but 
all true religion is in perfect conformity with it. 

This I fhali endeavour to illuilrate and prove by con- 
sidering what true piety is, by mentioning the feveral 
branches of it, in which it is exercifed ; and, at the fane 
time, fhowing tljat thefe exercifes of piety are confident 

with 



SeRM. XVII. THE FOUNDATION OF PIETY. 289 

with this truth, and naturally flow from it as the pro- 
per foundation of them. 

i. Love to God is neceffarily included in true piety; 
fo that where there is no degree of this there is no real 
religion. Indeed, this comprehends all the exercifes of 
piety, and is the fum and whole of it, as every exercife 
of piety, called by different names, and differing in fome 
refpects, are only different modifications of this fame af- 
fection of love. Therefore love to God is required, as 
comprehending every exercife of true piety. " Thou 
ihalt love the Lord thy God with all thy heart, and with 
all thy foul, and with all thy mind. This is the lirft 
and great commandment." That is all the affection 
that is required, as it immediately refpects God, and 
therefore includes the whole of true piety. This love 
conlifts in benevolence or friendly affection towards 
God, complacency and delight in him, and gratitude to 
him. Benevolence regards him as at the head of the 
univerfe, infinitely great, omnipotent and fupreme ; 
all the creation being as nothing, compared with him, 
and abfolutely in his hands and at his controul, made 
and ufed for him ; He being the only neceffary and all 
important Being, his intereft, honour and glory being 
the fupreme end of all, while he is capable of infinite 
felicity, and actually poffeffes it, being unchangeable in. 
his being, perfections, deiigns and happinefs, infinitely 
wife, righteous and good ; — I lay, benevolence regards 
God as fuch a Beings and is gratified and pleafed in the 
higheft degree in fuch a character ; and the language of 
the benevolent heart is, " Let God reign forever in un- 
changeable felicity and glory : let him be glorified by 
all things, and his praife be without end ; let his counfel 
ftand forever, and let it be impofilble that any thing 
fhould exiit cr take place but what he orders, and fays, 
Let it be : Be thou exalted, O Lord, above the heavens, 
and thy glory above ail the earth i Let his infinitely 
wife, righteous and benevolent will be done in heaven 
and earth, and through all his dominions, forever and 
ever, Amen." 

Pp h 



2^<5 THE DEGREES OF GOD, SeRM. XVlf, 

Is it not eafy to fee, muft it not appear with irrefiftible 
evidence, to all who will calmly attend, that every be- 
nevolent friend of God muft be pleafed that he has laid 
and fixed an unalterable plan, fuch as belt, pleafed him, 
comprehending every thing and all events that are deiira- 
ble, and neceflary to anfwer the beft purpofe, to eternity, 
he being, in this, independent, and infinitely above the 
controul of creatures ; fo that it is impoilible that it mould 
not take place, in every particular, and moft minute cir- 
cumftance, juft as he has determined from eternity,, 
without a poffibility of his being crofted or difappointed 
in any inftance ? And is not all this comprehended in 
the pious, benevolent boaft and exultation of the Pfalm- 
ift ? " But our God is in the heavens ; he hath done whatfoe* 
ver he pleafed. For I know thajt the Lord is great, and that 
cur Lord is above all gods. Whatfoever the Lord pleafed^ 
that did he in heaven and in earth, in the feas, and in all 
deep places." Such a Being, profecuting, without a 
poffibility of any miftake or hindrance, fuch a grand, 
compreheniive, eternal plan, formed and fixed by infinite 
wifdom and benevolence, muft be the higheft poffible ob- 
ject of the benevolence of man, and is moft perfectly, 
and to the higheft degree, fuited to pleafe and gratify 
fuch an affection ; on which it may expatiate with the 
higheft pleafure, and without limitation as to the object, 
and with increafing ftrength, forever. 

But if there be no fuch fupreme, independent Being, 
who is able to propofe and effect the greateft poffible 
good, and is infinitely engaged to do it, and has laid an 
unalterable plan, including every thing that is wife and 
good, and nothing but what is moft agreeable to infinite 
benevolence, the. whole being confidered together, but 
many events have already taken place, the exiftence of 
which are difaoreeable to infinite wifdom and benevo- 
lence, all things confidered, which are not included in 
the moft wife and benevolent plan, but have taken place 
independent of God, and exift contrary to his will that 
they fhould exift, and fo that God will not be fo much 
glorified nor fo happy as he would have been had they 

not 



SfiRM. XVII. THE FOUNDATION OF PIETY. 29 1 

not taken place, and there will be much lefs good in the 
"univerie forever than there might have been had they 
been prevented ; then there is no God to be loved, and 
be the object of benevolent, friendly affection, which 
mall be completely pieafed and fatisfied in him. For 
he mult be either impotent and dependent, and unable 
to effect that which is moil agreeable to wifdom and 
goodnefs, and therefore is difappointed and croffed, if 
he be wife and good ; or he has no wifdom or goodnefs, 
though he is omnipotent, and fo has fuffered that to take 
place which was not bell on the whole, that it mould 
exift, and is contrary to benevolence and wifdom, when 
he was able to prevent it, if he pieafed. If the latter were 
true, all muft acknowledge he could not be the object of 
love, of benevolent, friendly affection. And if the for- 
mer, and not the latter, were true, all muft be fenfible 
that he could not be an object with which benevolent 
affection can be pieafed and fatisfied : but if it were ex- 
ercifed towards him, it muft be in pity and grief for him, 
ana inextinguiihable forrow that he was not able to lay 
and profecute the belt plan without interruption, but is 
dependent, difappointed and croffed, and moil unhap- 
py, and muft be fo forever ! The benevolent friends to 
fuch a Being, and to benevolence, muft be croffed and 
miferable, in proportion to the degree of their benevo- 
lence, while the enemies to fuch a Being, were it pofiible 
there could be fuch an one, which, bleifed be God ! it is 
not, would be gratified and triumph. And as fuch a 
Being muft be infinitely lefs important and glorious, he 
muft be an infinitely lefs worthy object of benevolence, 
than he whom the truth we are vindicating defcribes. 

And furely every one who attends properly muft fee 
that, on this laft fuppofition, fuch a Being could not be 
the object of the complacency and delight of a benevo- 
lent heart. This is clear, from what has been faid reflect- 
ing benevolence : for pious, holy complacency and de- 
light in an object or character, is nothing different from 
the fatrsfaction and pleafure which benevolence has in 
that being or character. Therefore if there be any thing 

* in 



iqi the Decrees of go£, Serm. XVIL 

in a being contrary and difpleaiing to benevolence, and 
oppofed to what that feeks, it muft be equally oppofed 
to complacency and delight, and contrary to it. To fup- 
pofe the contrary is a flat contradiction. 

It is equally apparent that the God who is exhibited 
in our text, as it has been now underftood and explain- 
ed, muft be the firft and higheft object of complacential 
love, as it has been {hewn that he is fuited to gratify and 
pleaie benevolence to the higheft degree ; for the pleafure 
'which the benevolent heart takes in any objecl:, is the 
fame with complacence and delight in that objecl, as 
has been juit now obferved. Therefore that being or 
character with which the benevolent heart is moft pleaf- 
ed and gratified, is the fupreme objecl of complacential 
love. 

The benevolent heart muft be pleafed with unbound- 
ed, infinite benevolence, clothed with omnipotence, 
fixing and executing an endlefs plan, including the high- 
eft pojQihle good, in which God will be glorified in the 
higheft degree, and his fervants and kingdom moft hap- 
py and glorious forever, and which admits no evil but 
that which is neceflary to anfwer the beft end, and pro- 
mote the greateft good, and render the fyftem, the uni- 
verfa) plan, infinitely better, more wife and beautiful,, 
than it could be, were the evil excluded. Such a Be- 
ing, of unchangeable perfection, infinite benevolence, 
wifdom, reclitude, truth and faithfulnefs, muft be em- 
braced by the benevolent heart, with the warmeft and 
moft ftrcng affe6tion ; he muft be chofen as the fupreme 
good, as the objecl of the higheft complacence and de- 
light. God is exhibited to fuch a mind as fuch a Being, 
and in this amiable light, in forming and executing 
fuch a plan, comprehending all poflible good, and includ- 
ing every thing that exifts, and every event that ihall 
take place to eternity; being exactly fuited, in every 
refpecl, to manifeft and difplay the divine perfection 
and glory, in the felicity and glory of his eternal king- 
dom, and which could not be altered, in the teaft de- 
gree, without rendering it lefs perfect and good. On 

this 



SERM. XVII* THE FOUNDATION OF PIETY. £95 

this Being, and on fuch a fyftem, including all things 
that exiit, or fhall take place — on this abfolutely and in- 
finitely perfect Being, and his all-perfect, work, the pious 
mind will dwell with increaiing fatisfaction and ever 
freih delight forever and ever. But were there no un> 
changeable God, abfolutely independent and Sovereign, 
and doing whatfoever he pieafes, forming and execut- 
ing the wifeit and belt plan of operation to eternity, and 
including and fixing every event, there would be no 
fuch object of fupreme affection and delight to th£ 
pious, benevolent mind, to be embraced with unreferv- 
ed love, and unlimited or unalloyed fatisfaction and plea- 
fure. Yea, were this God and his plan of operation ca- 
pable of any poffible alteration or change, to eternity, 
it would give pain to the benevolent heart, and be an 
eternal impediment to perfect love and happinefs. 

The perfon whofe heart is wholly feififh, and knows 
not what difinterejied love means, and whofe mind is 
confequently contracted down to his own little /elf, and 
fixed on his own perfonal concerns, does not extend his 
thoughts and affections to thofe grand objects, the glo- 
ry of God, and the greateft general good of the univerfe. 
He really loves nothing but himfelf ; and he cannot be 
pleafed with a God on whom he is wholly dependent, 
unlefs he knows, or thinks he knows, that he is wholly 
devoted to his intereft, and will accomplifh all his felfijh 
defires and wifhes. He mull be difpleafed with, he mult 
.hate, a God who is of one mind, and cannot be turned by 
him ; who has fixed his plan of working, including eve- 
ry thing that takes place ; and who is unchangeably 
feeking the greateft general good of the univerfe, how- 
ever inconfiftent this may be with his particular intereft 
and happinefs ; and who will not regard that, but give it 
up, whenever the greatelt public good requires it ; be- 
ing determined, without a poflibility of change, to 
punifh forever every perfevering enemy to his charac- 
ter and government. Such a creature cannot love any 
God, unlefs he will conform to his will, and is, in fome 
meafure at leaft ? dependent on him, and waits on him 

to 



204 THE DECREES OF GOD, SERM. XVII. 

to know what he will choofe and do, independent of 
God, before he can determine any thing refpecdng him ; 
ib that he himfelf mail independently turn the fcale in every 
thing that concerns himfelf; and God mull attend him 
as his tool or fervant, to confult his intereft, and anfwer 
his ends. The language of his heart is, u I would not 
have a God abfolutely independent, and unchangeable 
In his deiigns arid decrees, refpeeling me and my in- 
iereft. What is the glory of God, and the general 
•good, to ?ne, if my own perfonal intercft and happinefs 
Be not regarded and included ; if my felfifli inclination 
and will be not gratified, but croffed ? I cannot love 
iuch a God." Directly the reverfe of this is the feeling 
^nd language of the benevolent heart, which has been 
reprefented above. 

I proceed to confider love as it is exercifed and ex- 
preiTed in gratitude ; and to fiiew that the God of the 
Bible, who worketh all things after the counfel of his 
own will, and is executing a plan in the molt wife 
manner, mited to anfwer the beft end, and which com- 
prehends all his works, and every event through end- 
lefs duration, that this God is the proper, infinite object 
of the pious, everlafdng gratitude of a benevolent heart. 
Benevolence or goodnefs, exercifed and expreffed, is the 
only object of true, pious gratitude, and therefore it is 
found no where but in a benevolent heart, or, which is 
the fame, in thofe who are friends to diiinterefted 
benevolence. The love of gratitude is eilential to diiin- 
terefted benevolence of a creature, as it is included in 
the very nature of it, as is the love of complacence, as 
has been fhown. Wherever the benevolent mind fees 
the exercife of benevolence by any being, he is not 
merely pleafed with it, but exercifes gratitude towards 
-that Being, and that whether he himfelf be the object of 
that benevolence, or any other being in the univerfe. 
For the benevolent man is a friend to univerfal being, 
capable of good ; he wifhes well to all : therefore, he 
who regards the good of being in general, and promotes 
the general good, or exprefies his benevolence by doing 

good 



Serm. XVIL the foundation of piety. i§5 

good to any particular being, is the proper object of 
grateful love, and fuch benevolence is fuited to excite it, 
and certainly will do it in every benevolent heart, it 
hence appears, that as the truth in our text is fuited to 
excite the love of benevolence and complacency to the 
higheft degree, as has been fhewn, it will alfo excite true 
gratitude ; and that every thing contrary to this truth, 
is oppofed to the pious love of gratitude. 

When the benevolent mind fees Infinite Benevolence 
deligning and effecting the greateft poffible good to being 
in general, and promoting the greateft happinefs of the. 
whole, who " is good unto all, and his tender mercies 
are over all his works," and beholds hiin decreeing and 
doing, and caufing to be done, every thing that is ne- 
ceflary to anfwer and effectually fecure this end, this 
eternal purpofe ; he finds unbounded fcope for the high- 
eft and mofl. fweet gratitude to this Infinitely Good Be- 
ing, who is glorifying himfelf to the higheft degree, and 
producing the greateft poffible happinefs in the created 
univerfe forever. He gives thanks to God for his in- 
finite goodneis manifefted in his works, and in his re- 
vealed defign and fixed plan, including his own glory, 
and the higheft good of the created univerfe. His mind 
is enraptured in gratitude to God for his regard and 
benevolence to the fum of all being, Himfelf, the firft 
and the lalt, the Almighty, in that he has made all 
things for himfelf, for his own glory, and is unalterably 
determined, and infinitely engaged, to glorify himfelf 
by ail his works, and by all creatures, and in conjunction 
with this to effect the greateft poffible happinefs of the 
creation. This manifestation of the divine holinefs, 
and infinite benevolence, is the greateft, the fupreme ob- 
ject of the gratitude and thankfulnefs of the pious, be- 
nevolent heart. 

And when the pious, good man attends to the infi- 
nitely guilty and wretched ftate into which mankind 
have fallen, and how exceeding odious and vile they 
are, being total and obftinate enemies to God, his law 
and government, and violently oppofed to all his be- 
nevolent 



%g6 THE DECREES OF GOD, $ERM. XVllk 

nevolent defigns ; and beholds God fo loving the world 
as to give his only begotten Son to fave them, that 
whoever believes on him mould not perim, but have 
everiaiting life ; and that a mod glorious, happy and 
eternal kingdom mall be raifed out of the ruins of an 
apoftate world, to the glory of divine grace ; and that 
the greatefl good fhall be brought out of all the evil 
that has been, or will exift to all eternity, fo that the 
iffue mail be infinitely better than if there were no evil ; 
and that this is all included in the eternal plan which 
was fixed by Infinite Wifdom and Goodnefs ; wdien all 
this comes into view, it will excite the moPt fincere and 
ilrong exercifes of grateful love, which will continue 
and increafe forever. 

And when the pious man attends to the goodnefs of* 
God to him, in particular, and is fenfible that it is the 
effect of God's eternal counfel, and his benevolent de- 
fign of good to him, and that it flows from hi,m on 
whom he is abfolutely dependent, who orders all things, 
fo that his hand is to be feen in every event that takes 
place ; all this is peculiarly adapted to excite his grateful 
love, while he fays, Ci Not unto me, but unto thy name, 
be all the praife and glory." And what a foundation 
is here laid for holy, increaiing gratitude forever ! 

Gratitude to God confifts in a true fenfe and pleafing 
approbation of the goodnefs of God to univerfal being, 
and to ourfelves, and in making all the acknowledge- 
ments and returns of which we are capable, in loving 
and giving ourfelves away to him, to be ufed for his 
fervice, glory and praife forever. 

The man who has no diiinterefted benevolence, but 
is wholly feliim, is not capable of the leait degree of 
this true gratitude. He can love thofe who love him, 
but this is nothing but felf love, at bottom ; for by the 
fuppofition, he feeks himfelf, and is devoted to none bu' 
himfelf in all. his exercifes, and is not pleafed with be- 
nevolence for its own fake, or any farther than he may 
reap fome perfonai benefit by it, to gratify his felf love, 
lie is difpleafed with that goodnefs which paiTes by him, 
and does good to others, or feeks and promotes the 
general good. SERMON 



German xvm, 



Eccl. iii. 14. / know that whatfoever God doth, it jhall be 
forever : nothing can be put to it, nor any thing taken from 
it ; and God doth it, that men Jhould fear before him, 

T I ^HESE words have been explained in the foregoing 
X difcourfe, and the truths contained in them have 
been found to be the following : that God hath in his 
wifdom and goodnefs, by his unchangeable decree, fore- 
ordained whatfoever comes to pafs ; that this truth, 
confidered in its extent and confequences, is the only 
proper and fufficient foundation of the true piety of 
men. 

The laft mentioned truth is now under confideration, 
and has been in part illuftrated and proved, by infiancing 
in true love to God. We now proceed to confider 
other branches of piety, which are included in love, and 
grow out of this root or flock, and may be confidered 
as different modifications of this fame love ; and to 
Ihow that God, viewed as defcribed in the text, is the 
only proper obj eel: of them. 

2. The fear of God is an exercife of piety. This is 
put in our text, and in many other places in holy writ, 
for the whole of true piety, as has been obferved. The 
reafon of this doubtlefs is, becaufe it is in a peculiar 
manner fuited to exprefs the pious exercifes of a fallen 
creature, infinitely vile and guilty, and juftly expofed to 
eternal deitruction, into which he will infallibly fall, 
unlefs he be refcued by fovereign grace, who with 
humility and felf diffidence, knowing that he is wholly 
loft in himfelf, trufts wholly in Chrift, the only Saviour 
of finners, whom he has offended, and is conflantfy of- 
fending ; yet trufts in him alone, even in his infinite 
power and fovereign goodnefs, for pardon, righteouf- 
liefs, holinefs, ftrength and redemption. And thus it 

Q q » 



■lg$ THE DECREES OF GOD, $£RM. XVllt 

is peculiarly adapted to exprefs the mode or manner of 
the pious, religious exercifes of finners who believe in 
Chrift, and are friends to God and the Redeemer ; or 
the holinefs of repenting* believing iinners, that is, real 
Christians. 

It is plain, at the firft view, that the God who is re* 
pf efen'ted in our text, in his abfolute independence, de- 
crees and works, as it has been explained, is fuited to 
lead men to fear before him, according to this general, 
comprehenlive fenfe of fear, including the whole of 
piety ; and that all thofe doctrines which are oppofed 
to this, have a contrary tendency, and are not confiftent 
with the fear of God, in this fenfe of it. But it may 
perhaps give fome farther light on this fubject, by more 
particularly coniidering the fear of God in a more re- 
trained fenfe, and as a branch of true love or piety* 

It is of importance to obferve here, that fear is ufed 
in different and oppofite fenfes in the Bible ; becaufe 
there are two forts of fear, one, that which implies holy 
love, and is effential to true piety ; the other is oppofed 
to love, and is therefore the fear of thofe who are not 
friends to God, but enemies. This latter is intended 
by fear, in the following palfages : 1 John iv. 18. " There 
is no fear in love, but perfect love cafteth out fear ; be- 
caufe fear hath torment : he that feareth* is not made 
perfect in love." 2 Tim. i. 7 : " For God hath not 
given us the fpirit of fear, but of power, and of love, and 
of a found mind." Rom. viii. 15: " For ye have 
not received the fpirit of bondage again to fear, but ye 
have received the Spirit of adoption, whereby we cry, 
Abba, Father." 

Thefe different kinds of fear may be in fome meafure 
illuftrated by the following, inftance. An excellent 
father has a fon and a fervant, both of whom have 
been guilty of injuring him, and have fallen under his 
juft difpleafure. The fon heartily repents, and loves 
his father, and is reftored to his favour. But he keeps 
conftantly in view the evil which he juftly deferves, and 
which his father is able to inflict ; he feels that he de- 
pends 



SERM. XVIII. THE FOUNDATION OF PIETY. 299 

pends entirely upon his father's goodnefs for an efcape 
from that evil, and that he ftands in need of his con- 
usant aid and afliftance to preferve him from offending 
again, and from that evil which he dreads fo much. 
Both his father's difpleafure, and the evil confequence, 
are dreadful to him. He knows his father is able to 
punifh in the mod dreadful manner ; he fees fome of 
the family fufFering the punifhment every day, and 
others going in the way which will bring it upon them, 
unlefs they repent and reform in feafon ; and has feel- 
ings anfwerable to what he fees. He knows he defer ves 
to be thus punifhed as much as the worft of them, and 
depends entirely upon his father's goodnefs to prevent 
it. He loves his father with all his heart, he approves 
of his conduct, and knows he does every thing right. 
He loves to have him fupreme and independent in the 
family, and to have him order every thing, and to fee 
his will done in all cafes ; he loves to be absolutely de- 
pendent upon him, and to have all the family fo : and 
in the exercife of this love, and in the views now men- 
tioned, he humbles himfelf before his father, and fears 
and trembles before him. 

The fervant who has offended his mafter, fears the 
rod, he dreads the punifhment which is threatened, and 
knows he can inflict it ; but he has no love to the father, 
his mafter ; he wiihes to be out of the family, and not 
dependent on him in any degree. He tries to pacify 
and pleafe his mafter in his outward conduct, from the 
love of himfelf, becaufe he fears the rod, and wiihes to 
efcape punifhment. Thus he lives in continual Jlavijh 
fear of .his mafter, which difinterefted love to him would 
call; out. 

Every one muff fee the difference between the filial 
fear of the fon, who loves his father, and the fir-vile fear 
of the fervant, who loves himfelf only ; and the oppo- 
fition of one to the other. And furely the difference 
and oppofition between the godly fear of thofe who love 
God with di (inter eft ed benevolence^ and the fervile fear 

of 



30O THE DECREES OF GOD, SERM. XVIIL 

of thofe who do not love him, but are enemies to 'him, 
is much greater, and far more evident and ftriking. 

Here it may be obferved, that this fervile. fear, by 
which men are reftrained from a carelefs, bold practice 
of open fin, and their attention to a future ftate, and 
preH-ng concern to efcape'hell and obtain falvation, is 
excited and kept up, this fervile fear is neceffarily 
awakened, and fills the foul with painful concern, when 
iinners are convinced of the truth of the doctrine in 
our text, and are made in fome meafure to feel it to be 
true. So long as God, in his greatnefs, omniprefence 
and terrible majefty,, is not in their view, and they do 
not feel or fee their abfolute dependence upon him for 
all good, and even to efcape hell and obtain heaven, but 
feel as if they had their life in their own hands, in this 
refpecl, they will not be afraid of God, but live in eafe 
and fecurity. But when they come to feel that they are 
in the hands. of God, and that he will deflroy or fave 
them, as he pleafes, they being abfoluteiy dependent on 
him, they will begin to fear and ftand in awe of him. 
And the more fully convinced they are of the truth 
contained in our text, the greater will be their fear and 
terror refpecting their ftate and fituation. This every 
one can witnefs who has been an obferver of others in 
thefe mauers, or has attended to his own feelings. And 
it may be aiked. Where has any perfon been found, 
who has dubelieved the doctrine of God's decrees, of 
his foreordaining whatsoever comes to pafs, who has been 
under any foul-diftreiling fear of God, or of eternal de- 
ft ruction ? 

But pious, godly fear implies love to God, in a view 
of his infinite greatnefs and importance, and a fenfe of 
his infinitely beautiful and glorious character, unchange- 
ably wife, good, upright, juft, true and faithful, having 
decreed whatfoever comes to pafs, and executing his 
decrees in creating, preferving and governing all his 
creatures and all their aclions, for his own glory, and the 
greateft good of the univerfe ; or, which is the fame, 
the greateft happinefs and glory of his eternal kingdom. 

And 



SERM. XVIII. THE FOUNDATION OF PIETY. 30I 

And this God, who is the fupreme 'object of love, is alfo 
the object of pious reverence and fear, as neceffarily im- 
plied in true love. Thus pious love and fear imply and 
involve each other, and are really but one and the fame 
affection, which this grand and glorious object is fuited 
to excite. This fear of God implies a view and fenfe 
of his greatnefs and unlimited power, of his unchange- 
able defigns, and our abfoiute and conitant dependence 
on him, on his will, in every refpect, for exiftence and 
every motion, and all good, he being our potter, and 
we the clay in his hand, living, moving and moved, 
and having our being, in him. It alfo implies a view 
and fenfe of our own infinite vilenefs and ill-defert, and 
of the infinite evil which God is able to inflict, and may 
juftly bring upon us ; and that his almighty power and 
fovereign grace alone can prevent our being deftroyed 
forever, into which defcruction many have fallen, and 
are falling continually ; and that we depend wholly on 
him, even his fovereign, forfeited mercy, to prevent 
•our going to eternal ruin, and on j^is conilant energy 
and grace, to caufe us to cleave to him, and go in the 
way to heaven, we being nothing but infufficiency and 
vanity, before the Infinite AU-fufficient Being ; and in 
this view exercifing felf-diffidence, humility, and trufl 
and dependence in God, dreading his difpleafure above 
all things, and fubmiting to him, with a difpofition and 
delire to obey him in all things forever. All this is 
implied in the true fear of God. But it may be ex- 
preffed in fewer words, and perhaps more clearly to 
fome minds, thus : To fear God is to be properly affected 
with his infinite greatnefs and terrible majefty, threaten- 
ing and punifhing his implacable enemies with eveiiaft- 
ing deftruction ; to feel ourfelves and all the creation as 
nothing before him, and wholly dependent upon him ; 
to be fuitably affecled with our own guilt and vilenefs, 
and our abfoiute dependence on his fovereign, undeferv- 
ed mercy for pardon, and the renovation of our minds 
to holy exercrfes. 

The 



302 THE DECREES OF GOD, SeRM. XV.IIL 

The whole of this is exprefTed or implied in the fol- 
lowing paffages of fcripture : Luke xii. 5 : — " Fear him 
who, after he hath killed, hath power to caft into hell ; 
yea, I fay unto you, fear him." All will grant that 
Chrift here enjoins religious, pious fear of God, upon 
all who love him. And God is reprefented in his terrible 
rnajejiy as the object of this fear, they being wholly in 
his hands, and dependent upon him, who is able, and 
may juftly, if he pleafes, caft them into hell, and make 
them miferable forever. Upon this two things may be 
obferved : 

1. That it is here fuppofed that God does caft fome 
into hell, and inflict eternal evil upon them. For if this 
could not be done coniiitent with his character and 
perfections, or with his known defign, merely his hav- 
ing power to do that which it is known he never will 
do, and cannot do confiftent with his moral perfection, 
does not render him more an object of religious fear, 
than if he had no fuch power \ and it would be only an 
empty bugbear and fcarecrow, fet up to excite fear 
without any reafon ; which cannot be fuppofed. If no 
fuch evil, as that of being caft into hell, had exiftence, 
or ever will be inflicted, in any inftance, then it could 
not be reafonably propofed as an object of fear. 

2. If this evil of being caft into hell be a reality, 
God having power to do it, and actually doing it, when- 
ever and in whatever inftances he pleafes, that is, when 
it is neceftary for his glory, and the greateft good of the 
whole ; this reprefents God as an object of religious 
fear, to thofe who feel themfelves in his hands, and de* 
ferving of this evil ; even when they confider themfelves 
as fecured from fuffering it, by a divine promife through 
a Mediator. For ftill eternal torment in hell is a reality, 
and they deferve it as much as thofe who are actually 
caft into it ; and are conftantly dependent on God's 
fovereign will, to be faved from it : and their efcape 
from hell, and full, abfolute and unconditional fecurity 
that they fhall not perifh, cannot be faid to be perfect 
and completed, fo long as they are on this fide of hea^ 

ven 4 



&ERM. XVIII. THE FOUNDATION OF PIETY. 303 

ven, in a ftate of probation, and until they are actually 
admitted there* Befides, while they, in the exerciie of 
benevolence, behold their fellow Chriftians by profciiion, 
and their fellow men, among whom they live, and are 
uncertain that they will all efcape hell, and fee them in 
the hands of God, who calls them into hell, or faves 
them from this infinitely dreadful evil, as he pleafes, 
they mud have a fenfation and exercifes independent of 
their own perfonal concerns, and however fecure they 
may coniider themfelves, which is properly called the 
fear of the Lord, and of the glory of his majefty. This 
is therefore enjoined upon ail the people of God, as in- 
cluded in their pious obedience to him. [Deut, xxviii. 
58 :] " If thou wilt not obferve to do all the words of 
this law, that are written in this book, that thou mayeft 
fear this glorious and fearful name, the Lord, thy 
God, then the Lord will make thy plagues wonder- 
ful," &c. 

And an affection of this fame nature and kind will 
be exercifed by the inhabitants of heaven forever, as 
neceilarily included in love to God, in a view of his 
glorious, fearful, fovereign power and majefty, and of 
themfelves and all creatures, as being infinitely below 
liim, and as nothing in comparifon . with him, and whol- 
ly dependent upon him, for exiftence, every motion of 
their hearts, and air good, and in a clear view of his 
terrible wrath againft Tinners, and the dreadful puniih- 
-ment inflicted upon them. This is reprefented in the 
15th chapter of the Revelation. John faw feven angels 
having the feven laft plagues ; for in them is filled up 
the iv rath of God ; and at the fame time he obferved the 
inhabitants of heaven looking on, finging and faying, 
" Great and marvellous are thy works. Lord, God Al- 
mighty, juft and true are thy ways, thou King of faints. 
Who jhall not fear thee, O Lord, and glorify thy name ? 
For thou only art holy ; for thy judgments are made 
manifeft." I proceed to mention another pafTage of 
fcripture. \_PhlL iL ia, 13.] " Work out your own 
&lvation with fear and trembling ; for it is God who 

worketh 



304 THE DECREES OF GOD, SeRM. XVlti* 

worketh in you, both to will and to do, of his own 
good pleafure." Here fear and trembling muft mean 
iuch exercifes of mind as are fuitable to their dependence 
on God and his operating energy, for all things, even 
every motion of their hearts, of will and choice ; for 
this their dependence on God is given as a reafon why 
they mould go on in a Chriftian courfe with fear and' 
trembling: For it is God who worketh in you both to 
will and to do of his good pleafure. They were hang- 
ing over hell, and muil drop into it, unlefs fupported 
and refcued by the omnipotent arm of God, working 
in them, and forming them both to will and to do that 
which was necefliiry in order to efcape hell and obtain 
heaven ; in which God was infinitely above all controul, 
and a&ed of his own good pleafure, after the counfel of 
his own will. Here the fame idea is held up, and the 
fame truth exprefled, with that in our text, as the 
foundation and reafon of man's fearing before God, and 
working out his falvation with fear and trembling, viz. 
Their abfolute dependence on God in all things, even 
for every thought and motion of heart, which he effec- 
tually caufes to exift by his invilible, fecret, almighty 
energy, according to his own pleafure, which, mult be 
unchangeable, and according to his eternal purpofe, in- 
cluding all he would do to eternity in producing every 
thing, and ordering every event : fo that there is but 
one endlefs chain of events, made up of innumerable 
links, of which the leafl exiftence, event and motion, 
and every circumftance, the raoft minute, is a neceffary 
part, as well as the greater! ; the whole being formed 
by the wife counfel and will of God, and entirely de- 
pendent upon him, and executed by him ; and which 
cannot admit the leafl pofhble change or alteration, it 
being as firmly eftablifhed and fixed as the exiftence 
and throne of the Almighty. 

I conclude this head with obferving, that it is beyond 
all controverfy certain, that the fear of God, as it has 
been explained, fuppofes our dependence on him, viewing 
him as what he is, and ourfelves as what we are ; and 

that, 



SlRM. XVIIL THE FOUNDATION Of PIETY. 3OJ 

that, the more abfolute, per feci: and univerfal this de- 
pendence is, the greater foundation there is for this 
tear, and this affection will be ftrong and conftant in 
proportion to the view and fenfe we have of this de- 
pendence. Therefore the doctrine contained in our 
text lays the beft and moft perfect foundation for the 
exercite of the fear of God, and is every way fuited to 
promote it ; and every opinion and fentiment which 
contradicts this, and reprefents man as in any degree 
felf-fufficient, and independent in any refpect, is con- 
trary to the true fear of God, and tends to prevent or 
deftroy it. 

3. An entire, unreferved irvjl in God is an exercife 
of true piety, and eftential to it. The only foundation 
for this is his a!l-fuffi.ciency, his being unchangeable in 
his goodnefs, truth and faithfulnefs, and omnipotent, 
fupreme, or doing every thing as he pleafes, and guid- 
ing all things by his conftant, univerfal agency, fo as 
to aniwer the molt wife and belt end. Every thing 
contrary to Inch a chr= raster is inconftftent with his 
being an object of unreferved truft and confidence to 
the pious mind. If God were not unchangeable in his 
attributes and deficrns, and had he not all creatures and 
things under his direction and controul ; and could 
there be one motion or action in the univerfe indepen- 
dent of his direction, agency and will ; and did he not 
know what is the beft end, and what are the wlieft and 
beft means to accomplish it ; and was he not unchange- 
ably determined what he would do, in the exercife of 
infinite wifdom and goodnefs ; the benevolent, pious 
mind would have no foundation of unreferved truft 
and confidence. 

But our God is not fo. " He is the Rock, his work 
is perfect, for all his ways are judgment : a God of 
truth, and without iniquity, jiift and right is he." The 
pious mind, feeling his abfolute, entire dependence, and 
the univerfal dependence of all things, on this Goo", 
whom he loves with all his heart, puts his whole truft 
in him, and relies upon him with the moft unreferved 
R r coniidence, 



%o6 THE DECREES OF GOD, SeRM. XVIII, 

confidence, and the greateft fatisfaction and pleafure* 
" He beholds the hand of God conducting all the hidden 
fprings a?id movements of the univerfe, and, with afecrei but 
unerring operation^ directing every event" * fo as to pro- 
mote and effect the greateft pofiible good, his own glory 
and the great eft happinefs of his kingdom, and of all 
who truft in him ; and with pleafure places the greateft 
and moil unreferved confidence in him, and calls all his 
care upon him. " He re/is in the Lord, and waits pa- 
tiently for him." 

Thus the pious, benevolent man trufts in God to 
glorify himfelf by all things, and all events, that take 
place, however dark, and of a contrary tendency, they 
may appear to him to be. And he implicitly, without 
feeing how it may be done, relies upon Him to bring 
good, unipeakable good, out of all evil ; fo that no 
event fhall take place that {hail not be belli, on the whole* 
and all fhall iifue to the greateft advantage to his fer- 
vants, and his eternal kingdom. And he places his 
hope and truft wholly in this God, for all he defires 
and wants for himfelf perfonally, and for his fellow 
creatures, for body or foul, in time and to eternity : 
and the language of his heart is that of David, \_Pfah 
lxii. 5, &C.J " My foul, wait thou only upon God : for 
my expectation is from him. He only is my Rock and 
my falvation ; he is my defence : I fhall not be moved. 
In God is my falvation and my glory ; the Rock of my 
ftrength, and my refuge, is in God. Truft in him at 
all times, ye people ; pour out your heart before him. 
God is a refuge for us." 

In fhort, this doctrine, inculcated in our text, and 
taught through the whole Bible, being underftandingly 
and cordially received, will pull down and deftroy that 
fclf-confidence and felf-dependence, which is natural to 
man, and with which felf love infpires him ; it is levelled 
directly againft the felfifhnefs and pride of man, and 
iuited to caft down every high thing in his heart, which 

exalts 



* Dr. Blair's Sermons, vol. i. p. 46. 



SERM. XVIII. THE FOUNBATION OB PIETY. 307 

exalts itfelf againft the knowledge of God ; to exalt 
God, and humble man, and form him to cleave to God 
and the Redeemer, in a humble truft and dependence 
on Him alone. No wonder then that this doctrine is 
fo difagreeable to thofe whofe felfifhnefs and pride have 
never been fubdued, and has been fo much oppofed in 
this finful world. 

4. An entire, unconditional refignation to the will 
of God, and pleafing acquiefcence in it, is an effential 
part of true piety. In order to this, the will of God 
muft be confidered as unchangeably wife and good, and 
as wifely . ordering and guiding all events to anfwer a 
good end ; and ordering all evil as the neceiiary occafion 
and means of the greateft good. God cannot be om- 
nipotent, "infinitely wife and good, unlefs he has fore- 
ordained whatfoever comes to pafs ; and therefore on 
any other fuppofition there would be no foundation or 
reafon for an implicit, unreferved refignation to his will. 
The pious, benevolent mind cannot acquiefce in any 
thing or event which is not wife and good ; it cannot 
be reconciled to evil, confidered in itfelf, only as evil ; 
but in order to be pleafed with its taking place, it muft 
be confidered in its connection with the good of which 
it is the occafion. Therefore true refignation to the 
will of God does fuppofe him to guide all the move- 
ments in the univerfe, and order all events in infinite 
wifdom and goodnefs. In this view, and certain of 
this, the language of the pious, benevolent heart is, 
" Thy will be done ;" without making any exception 
or condition. Whatever evil takes place reflecting 
himfelf or others, he is ready to efpoufe the language of 
pious Eli : " It is the Lord, let him do what feemeth 
good unto him.'* He with pleafure exercifeth an un- 
referved fubmiflion and refignation to the all-wife and 
infinitely good Being. 

5. Repentance towards God, and humbling ourfelves 
in his fight for our fins, is included in the exercife of 
Chriflian piety. This confifls in a fenfe and acknow- 
ledgment of the evil of fin, of its ill defert, feeling our- 
felves 



30S THE DECREES OF GOD, SsRM. XVIII. 

felves wholly blameable and anfwerabie for it, abhorring 
it, and condemning ourfelves for it, renouncing it, and 
turning from it ; in which the finner juilihes God, and 
approves of his law, and condemns and takes fhame to 
himfelf. This always takes place and is exercifed in 
the view of thofe truths, which are at leaft implied in 
the doctrine which we are eonfidering. And it is im- 
poflible the heart mould repent while it oppofes this 
doctrine, and thofe truths which are contained in it. 
This can be done only by an impenitent, felfifh, proud 
heart, which does always oppofe and hate this doclrine, 
though the underftandmg and judgment maybe con- 
vinced that it is true. 

The doctrine of the decrees of God, foreordaining 
whatsoever comes to pafs, for his own glory and the 
greateit general good, neceilarily includes his hatred of 
fin, and the evil and criminal nature of it, as it oppofes. 
the glory of God, and the general good ; and the fin- 
ner, who is guilty of it, does herein exprefs his enmity 
againft God, and the good which is the object of his de- 
crees : and w T ere the natural tendency and confequence 
of fin to take place, without being counteracted, and 
overruled to anfwer an end which fin and the finner op- 
pofe, God's end in his decrees would be fruftrated, he 
would be difhonoured, and good be deftroyed by un* 
limited evil. ; 

The firmer is as blameable and criminal, as if his fin 
w r as not overruled for good ; for the nature of it is juil 
as bad and unreafonable as if no good came of it ; and 
fm is as great a crime as it would be, were there no di- 
vine decrees ; and in fume refpects greater : for the 
finner acts as freely as he could were there no decrees - % 
he has all tlie freedom that is in the nature of things 
poflible ; he acts voluntarily, and he oppofes the wife, 
holy and benevolent decrees of God, and that infinitely 
wife, beautiful and benevolent plan which he has laid, 
and is executing, even in that very fin and rebellion by 
which he is accompKfhing it. When the finner's eyes 
are opened to fee all this, he fees the evil of fin, as it " 



is 



oppcfcd 



SEItJH. XVIII. . THE FOUNDATION OF PIETY. 309 

oppofed to this infinitely great and glorious God, to all 
his wife and benevolent purpoies and decrees, and to 
that wife, glorious and all-comprehending plan of his 
operations. He fees this, and adores, and his heart 
breaks and melts in contrition, and felf-condemnation, 
humbling himfelf in the fight of this God. But the 
impenitent iinner is irreconcilable, and at enmity with 
fuch a God, and, in the pride and impiety of his heart, 
" replies againft God," and fays, " Why doth he yet 
find fault ? For v/ho hath refilled his will ?" 

6. Religious joy in God, and his government ' and 
kingdom, is a branch of true piety. This is inculcated 
abundantly in the holy fcripture ; and Chriitians are 
commanded to " rejoice always in the Lord." And 
we .have many examples of the religious joy of pious 
perfons. The fruit of the Spirit is joy. Believers re- 
joice with joy unfpeakahle and full of glory ; and this 
joy no man can take from them. This is the joy of the 
benevolent heart, in the exercife of that love to God, 
which has been defcribed above, beholding him infi- 
nitely great and moil blefl'ed forever, having an un- 
controulable dominion over all, decreeing and fixing 
from eternity every thing, and all events, in the wifeft 
and bed manner, to promote and effect, the. moil defirable. 
and important end, and the greateft poilible good of 
the whole. With this the benevolent mind is fupported 
and pleafed, in all the darknefs, fin and evil which take 
place in this world, and in the view of what will exift 
forever in the world to come, knowing that God has 
ordered it all, for the fake of the good which he will 
bring out of it ; that the wrath of man fhall praife him ; 
and the remainder of wrath, which would not anfwer 
this, or any good end, he will effectually reftrain and 
prevent. In this view he has folid, lafting fupport, com- 
fort and joy, and fays, " The Lord reigneth, let 

T41E EARTH REJOICE. REJOICE IN THE LORD, YE RIGH- 
TEOUS." 

. And as this truth, taken in the full latitude of it, is 
fuited to fupport, comfort and rejoice the heart of the 

pious 



3 10 THE DECREES OF GOD, Se*M. XVIIL 

pious friends of God, in whatever fituation they may- 
be, and whatever may be the appearance of things 
around them ; fo it is the only truth which can fupport 
them. If they give up or let go their hold of this ftrong 
foundation and prop, they muft link into gloom, for- 
row and defpair. If they have no certainty that God 
cannot be difappointed in his counfel and defigns, and 
that he has fixed the bed plan, including all events, 
which cannot be altered for the better ; if they know 
not but things may take place, which are not on the 
whole befiVbut God might have been more glorified, 
and his people more happy, had they not come to pafs \ 
and did they believe this to be the cafe ; they muft fink 
into darknefs, grief and forrow, which no confideration 
could remove, but muft abide on their minds forever. 

And when they behold the fin and univerfal apoftacy 
of mankind, and the infinitely dreadful evils that are 
the attendants and eonfequence of this, and know that 
this was not accidental, or afide from the divine plan ; 
but has been ordered and determined by God, that the 
way might be opened for Redemption by the Son of 
God, the moft- glorious work of God, by which he is 
glorified, the Redeemer exalted and honoured forever ; 
and the redeemed made moil happy in the eternal king- 
dom of God, in which they hope alfo to mare, and be- 
hold and love and ferve and praife this God without 
end ; their benevolent joy rifes ftill higher. And the 
more they contemplate this divine contrivance and plan, 
with all its appendages, and difcern the manifold wif- 
dom, and boundlef; goodnefs of it, the more does their 
joy increafe, and they are ready to exclaim, with St. 
Paul, " O, the depth of the riches both of the wifdom 
and knowledge of God ! How unfearchable are his 
judgments, and his ways pail finding out ! For who 
hath known the mind of the Lord, or who hath been 
his counfellor ? Or who hath firft given to him ? and it 
fhall be recompenfed unto him again. Tor of 'him , and 
through him, and to him, are all things ; to whom be glory 
forever, Amen." 

The 



SlRM. XVIII. THE FOUNDATION OF PI2T1T. 3 1 I 

The felfifh man may have a great degree of religious 
joy ; but it is entirely of a different nature and kind 
from the joy of the truly pious and benevolent, and 
there is no true piety in it ; becaufe there is no true re- 
fpect to God in it, no difinterefled regard to his glory, 
and the public, general good, or the good of others. It 
is the joy of the hypocrite, of the falfe hearted man, 
who regards and feeks himfelf only, his own fuppofed 
private, perfonal good. If he thinks God loves him, 
and intends to make him happy forever, this gives him 
great joy, while his mind is contr acted down to his little 
felf and he has no difinterefted pleafure and joy, in be- 
holding God, in his glorious character and unlimited 
dominion, and infinite, independent felicity, doing 
-whatfoever he pleafes, ordering all events for his own 
glory and the general good ; nor is he willing to be fo 
dependent on God, and fo wholly indebted to him for 
all good,, as is implied in his foreordaining whatfoever comes 
topafs. " A brutim man knoweth not, neither doth a 
fool underftand this. 55 But the language of the pious 
friend of God is, " Thou, Lord, haft made me glad 
through thy work : I will triumph in the works of thy 
hands. O Lord, how great are thy works ! and thy 
thoughts are -very deep. The counfel of the Lord ftand- 
€th forever, and the thoughts of his heart to all gene- 
rations :" [_Pfal. xcii. 4, 5, 6 ; xxxiii. u.] " My foul 
Ihall make her boaft in the Lord : The humble mall hear 
thereof, and be glad. O, magnify the Lord with me, 
and let us exalt his name together : " \PfaL xxxiv> 

7. Devotion, which confifts in the worfhip of God, 
in Adoration, Confeifion, Profeffion, Self-dedication, 
Petition, Thankfgiving, and Praife, is a great and im- 
portant branch of piety. I fhall confider each of thefe 
parts of devotion now mentioned, and ihow that the 
doctrine which has been deduced from our text, and 
explained, is fo far from being inconfiflent with thefe, 
that it is fuited to excite and promote them, and the 
only proper foundation of them. 

Adoration 



JI2 THE DECREES OF GOD, SfRM, XV 

Adoration confifts in recollecting and attending to, 
and, with profound awe and religious fear, revering, 
the infinitely excellent and glorious perfections and cha- 
racter of the Moll High God, manif efied in his wonder- 
ful works, and mo ft wife and univerfal government, in 
a folermi addrefs to him. 

Now, no arguments are needed to prove, that a Be- 
ing of infinite greatnefs, power, rectitude, wifdom and 
goodncfs, who is above all controul, doing what he 
pieafes, and ordering and directing every thing by his 
counfei and decree, with irrefiftible energy, to anfwer 
the belt end— that fuch a Being is the only proper object 
of this adoration, and that the more clear conviction and 
greater impreflion and fenfe any one has of fuch a Being 
and character, the ftronger and more fervent will the 
exercifes of his heart be in humble adoration ; and th : s 
is the only object that is fuited to continue and ircreafe 
it forever. And the thought that God might be 
changeable in his defens, and had not decreed whatfo- 
ever comes to pafs, but that many things do take place 
contrary to his will, and fo as to render his plan of 
operation lefs perfect than otherwife it would have been, 
muft tend greatly to damp, if not wholly deftroy, the 
rnoft devout and rational adoration, and is inconiiftent 
with the complete enjoyment and happinefs of the de- 
vout mind. 

Confession of fin, unworthinefs, wretchednefs, ab- 
folute dependence on God and his fovereign grace, &c, 
•is effential to the devotion of a iinner : a conviction and 
feeling fenfe of all this is implied in all his pious exer- 
cifes, and intermixed with them. 

All this is implied in repentance* which has been con- 
fidered ; and it has been mown that the truth under 
confideration is fuited to promote this. The more clear 
view the iinner has of the excellency of the divine cha- 
racter, of the abfolute, independent fupremacy of God, 
of his infinite wifdom, rectitude and goodnefs, and his 
entire dependence on the power and operation of God, 
the greater fenfe he muft have of his obligation to love 

and 



SERM. XVIII. FHE FOUNDATION OF PIETY. 313 

arid obey him ; and confequently of his own guilt, vile- 
nefs and ill defert as a fmner and rebel againft this God ; 
and feel himfelf utterly loft and undone : and therefore 
the more freely and fully will he confefs all this. Pro- 
fession, SELF-DEDICATION tO God, THANKSGIVING and 

praise, in which the devout worihipper of God ex- 
preffes before him his love to him, and all the friendly, 
pious feelings of his heart ; devotes himfelf to God, 
willing to ferve him, to be, do and fuffer whatever God 
pleafes and requires, and to be ufed by him to anfwer 
his wife purpofes ; acknowledging the goodnefs of God, 
admiring and praifing him for what he is, and for what 
he does ; all this is grounded on the infinite perfedioa 
and glory of the Deity, who is " over all God blefled 
forever/' fupreme, independent, " wonderful in coun- 
fel, and excellent in working ;" whofe energy guides 
every motion and event in the univerfe, according to 
the counfel of his own will. A being who is not fu- 
preme, not fo powerful, wife and good, as neceilarily to 
foreordain whatfoever comes to pafs, could not be the 
proper objecl: of thefe devout exercifes of the pious 
heart. 



S f SERMON 



$ermon xix. 



The fame Subjed continued. 



Eccl. iii. 1 4* I kno%v that whatfoever God doth, it jhall bt 
forever : nothing can be put to it, nor any thing taken from 
it ; and God doth it, that men Jhould fear before him, 

IN the preceding difcourfe the exercife of piety has 
been confidered in a number of particulars. The 
laft mentioned was devotion , and feveral things includ* 
ed in this have been confidered. Another branch of 
devotion now requires our attention. 

Petition is that part of devotion in which we, in 
our addrefs to God, exprefs our defires, or afk him ta 
do or grant that which to us appears good and defirable. 
This requires a more particular consideration, as fome 
have thought it not confiftent with the doclxine of 
God's decrees, foreordaining whatfoever comes to pafs % 
becaufe, according to this, every thing is fixed, and 
cannot be altered. It has been faid, there cannot be 
any reafon or motive to pray, or make any petition, to 
an unchangeable God, whole defign cannot be altered, and 
who has fixed all events, without a poflibility of any 
change. 

Before any attempt is made to remove this objection* 
and fuppofed difficulty, it muft be obferved, that it 
equally lies againft the foreknowledge of God. For if God 
certainly foreknows every thing that will take place, 
then every event is fixed and certain, otherwife it could 
not be foreknown. "Known unto God are all his works 
from the beginning of the world/' He has determined, 
and paffed an unchangeable decree, with refpeel to all 
that he will do to eternity. Upon the plan of the ob- 
jection under confideration, it may be afked, What 

reafon 



S*RM. XIX. r'HI FOUNDATION OF PI^TY. 315 

reafon or motive can any one have to afk God to do 
any thing for him, or any one elfe, fince he infallibly' 
knows from the beginning what he will do, and there- 
fore it is unalterably fixed ? Therefore if it be reafona- 
ble to pray to an omnifcient God, it is equally reafonable 
to pray to an unchangeable God. For the former necef- 
farily implies the latter. But in order to fhow that the 
objection is without foundation, the following things 
muft be obferved. 

1. If God were not omnifcient and unchangeable, 
and had not foreordained whatfoever comes to pafs, he 
would not be the proper object of worfhip, and there 
would be no foundation, reafon or encouragement to 
make any petition to him. 

This it is prefumed will be evident to any one who 
will well confider the following obfervations. 

Firft. If there were no unchangeable, omnifcient 
Being, there would be no God, no proper object of 
worfhip. A being who is capable of change is necef- 
farily imperfect, and may change from bad to worfe, 
and even ceafe to exift, and therefore could not be 
trufted. If we could know that fuch a being has exift- 
ed, and that he was once wife and good and powerful, 
we could have no evidence that he would continue to 
be wife or good, or that he is fo now, or that he is now 
difpofed to pay any regard to our petitions, or is either 
willing or able to grant them ; or even that he has 
any exiftence. What reafon of encouragement then 
can there be to pray to a changeable being ? Surely 
none at all. Therefore, if there be no reafon to pray 
to an unchangeable God, there can be no reafon to pray 
at all. 

Secondly. If God be infinitely wife, and good, and 
omnipotent, fupreme and independent ; then he certain- 
ly is unchangeable, and has foreordained whatfoever 
comes to pafs. This has been proved above, or rather 
is felf-evident. But if he be not infinitely wife and 
good, &c. then he cannot be trufted 5 he cannot be the 
object of that truft and confidence which is implied, 
and even expreffed, in praying to him. j*,. „ 



316 THE DECREES 6? GOD, SERM. XlX» 

Thirdly. The truly pious, benevolent, devout man 
would not defire, or even dare, to pray to God for any 
thing, if he were changeable, and difpofed to alter his 
purpofe and plan, in order to grant his petitions* 
Therefore he never does pray to any but an unchangeable. 
God j whofe counfel Hands forever, and the thoughts of 
his heart to all generations. He is fenllble that he is a 
very imperfect creature ; that his heart, his will, i& 
awfully depraved and finful ; that lie knows not what 
is wifeft and belt, to be- done in any one inftance ; what 
is bell for him, for mankind in general, for the world,, 
or for the univerfe ; what is moft for the glory of God,, 
and the greateft general good ; and that it would be in- 
finitely undefirable and dreadful to have his own will 
regarded fo as to govern in determining what fhall 
be done for him or any other being, or what lhall take 
place. If it could be left to him to determine in the 
leaft inftance, he would not dare to do it, but would re- 
fer it back to God, and fay, " Not my will, but thine, be^ 
done." But he could not do this, unlefs he were certain 
that the will of God was unchangeably wife and good, 
and that he had decreed to do what was moft for his 
own glory, and the greateft good of the whole ; at the 
fame time infallibly knowing what muft take place, in 
every inftance, in order to anfwer this end ; and confe- 
quentiy muft have fixed upon the moft wife and beft 
plan, foreordaining whatfoever comes to pafs. There- 
fore, whatever be his petitions for himfelf, or for others,, 
he offers them to God, and afks, on this condition, always 
either expreiTed or implied, If it be agreeable to ihy will : 
for otherwife he would not have his petitions granted, if 
it were poiUbie. And he who afks any thing of God, 
without making this condition, but fets up his own will, 
and defires to have it gratified, whether it be for the glo- 
ry of God, and the greateft good of his kingdom, or 
not ; and would, were it in his power, compel his Maker 
to grant his petition, and bow the will of God to his 
own will ; he who prays to God with fuch a difpofition, 
is an impious enemy to God, exercifes no true devotion, 

and 



SERM. XIX. THE FOUNDATION OF PIETY. 3x7 

and cannot be heard ; and it is delirable to all the friends 
of God that he fhould be rejected. Refignation to the 
will of God always fuppofes his will is unchangeably fix- 
ed and eftablifhed, which it could not be, unlels he has 
foreordained whatfoever comes to pafs. 

Thus it appears that if God were changeable, and 
had not foreordained whatfoever comes to pafs, there 
would be no foundation for religious worfhip, or rea- 
fon for praying to him ; or that there can be no reafon 
or encouragement for prayer and petition to any but 
an unchangeable God. — I proceed to obferve, 

2. There is good reafon, and all defirable and poflible 
encouragement, to pray to an unchangeable God, who 
has from eternity determined what he will do, in every 
inftance, and has foreordained whatfoever comes to pafs. 

This will doubtlefs be evident, to him who will duly 
confider the following particulars. 

Firft. Prayer is as proper, important and neceiTary, 
in order to obtain favour from an unchangeable God, 
as it could be were he changeable, and had not foreor- 
dained any thing. 

Means are as necefrary in order to obtain the end, as 
if nothing were fixed and certain. Though it v/as de- 
creed that Paul and all the men in the fhip mould get 
fafe to land, when they were in a florm at fea ; yet this 
mufl be accomplifhed by means, and unlefs the failors 
had affifted in managing the fhip, this event could not 
take place, and they could not be faved. Prayer is a 
means of obtaining what God has determined to grant ; 
for he has determined to give it in aniwer to prayer, 
and no other way. "Afk, and ye ihall receive," fays our 
Saviour. When God had promifed to do many and 
great things for Ifrael, he adds, " Thus faith the Lord 
God, I will yet for this be inquired of by the houfe of 
Ifrael, to do it for them :" [EzeL xxxvi. 37.] T^ ie 
granting the favours, which God had determined to 
beftow, was as much fufpended on their afking for 
them, as if there had been nothing determined and fix- 
ed about it, There is as much regard had to prayer in 

granting 



D 



1 8 "PHfi DECREES OF ©0», SeRM. XIX. 



granting favours, and the prayer is heard, and God 
gives them, as really and as much in anfwer to it, as if 
there were nothing determined and foreordained re- 
fpe&ing them : for the decree includes and fixes the 
means, as much as the end ; the method and way by 
which events are to take place, as much as thofe events 
themfelves. The one depends on the other, as much 
as if there were no decree, and nothing fixed ; yea, 
much more : for the decree fixes the dependence and 
connection between the means and the end : whereas 
if there were no decree, and nothing fixed, there would 
be no eftabliihed connection, but all would be uncertain, 
and there would be no reafon or encouragement to ufe 
means, or do any thing to obtain an end. 

Surely, then, there is as much reafon and encourage- 
ment to pray to an unchangeable God, and this is as 
important and neceiTary, as if there were nothing fixed 
by the divine' decrees, and much more : yea, the un- 
changeable purpofes of God are the neceffary and only 
proper ground and reafon of prayer. 

Secondly, Though prayer is not deiigned to make 
any change in God, or alter his purpofe, which is im- 
poiiible ; yet it is fuited and deiigned to have an effecl: 
on the petitioner, and prepare him to receive that 
for which he prays. And this is a good reafon why he 
fhould pray. It tends to make the petitioner to feel 
more and more fenfibly his wants, and thofe of others 
for whom he prays, and the miferable ftate in which he 
and they are : for in prayer thefe are called up to view, 
and dwelt upon : and prayer tends to give a fenfe of 
the worth and importance of the favours alked. It is 
alfo fuited to make perfons feel, more and more, their 
own helpleifnefs, and entire dependence on God for 
the favours for which they petition, of which their 
praying is an acknowledgement : and therefore tends 
to enhance them in the eyes of the petitioner, when 
given in anfwer to prayer, and to make him more fenfi- 
ble of the free, fovereign goodnefs of God in granting 

them, 



SlRM. XIX. THl FOUNDATION OF PIETY. ' 319 

them.* In furn, this is fuited to keep the exigence and 
character of God in view, and imprefs a fenfe of re* 
ligious truths in general on the mind, and to form the 
mind to imiverfal obedience, and a confcientious watch- 
fulnefs and circumfpe&ion, in all religious exercifes. 

Thirdly. It is reafonable, and highly proper and im- 
portant, and for the honour of God, that the friends of 
God ihould exprefs and acknowledge their entire de- 
pendence on him, and truft in him* for all they want 
for themfelves and others, and their belief in the power, 
wifdom and goodnefs of God ; and all this is acknow- 
ledged, expreisly or implicitly, in prayer to God. It is 
alfo reafonable and proper that they Ihould exprefs their 
defire of thofe things which are needed by themfelves 
©r others, and which God alone can give or accomplifh : 
and fuch defires are expreffed in the beft way and man- 
ner by petitioning for them. And in alking for 
bleflings on others, and praying for their enemies, they 
exprefs their difinterefted benevolence, which is an ad- 
vantage to themfelves, and pleafing to God, even though 
their petitions ihould have no influence in procuring 
the favours which they alk. And in praying that God 
would honour himfelf, and advance his own kingdom, 
and accomplifh all the great and glorious things which 

he 

* A kind and wife father, who defigns to give his child fome par- 
ticular favour, will bring the child to afk for it before he beftows it, 
and will fufpend the gift upon this condition, for the benefit of the 
child, that what he grants may be a real advantage to him, and a 
greater than if it were given before the child was better prepared to 
receive it, by earneftly and humbly afking for it; and that the 
father may hereby receive a proper acknowledgement from the 
child, and be treated in a becoming manner. And in this cafe, the 
petition of the child is as really regarded, heard and granted, and 
the child's application and prayer to the father is as much a means 
of obtaining the favour, and as proper, important and necefTary, as 
if the father had not previoufly determined the whole affair. And 
when the children of fuch a father know that this is his way of be- 
flowing favours on them, they will have as proper motives, and as 
much encouragement, to alk for all they want, as if he had not de- 
termined what he would do antecedent to their afking him > yea, 
Jnuch more* 



3^0 THE DECREES OF GOD, SeRM. XIa< 

he has promifed to do for his own honour, and the 
good of his people, they do not exprefs any doubts of 
his fulfilling his promifes, but are certain he will grant 
their petitions ; but they hereby exprefs their acquies- 
cence in thefe things, and their earneft defire that they 
may be accomplifhed ; and alfo profefs and exprefs 
their love to God, and friendihip to his people and 
kingdom ; and do that which the feelings of a pious, 
benevolent heart will naturally, and even neceffarily, 
prompt them to do. 

We have many examples of fuch petitions and pray- 
ers for thofe things and events, which the petitioners, 
antecedent to their prayers, knew would certainly be 
accomplifhed. We have a decifive and remarkable in- 
fiance of this in David, the King of Ifrael, in the follow- 
ing words : " And now, O Lord God, the word that 
thou haft fpoken concerning thy fervant, and concern- 
ing his houfe, eftablifh it forever, and do as thou hajlfaid. 
And let thy name be magnified forever, laying, The 
Lord of hofts is the God over Ifrael : and let the houfe 
of thy fervant David be eftablilhed before thee. For 
thou, O Lord of Hofts, God of Ifrael, haft revealed to 
thy fervant, faying, i" will build thee an houfe : therefore 
hath thy fervant found in his heart to pray this prayer before 
thee. And now, O Lord God, thou art that God, and 
thy words be true, and thou haft promifed this good- 
nefs unto thy fervant. Therefore now let it pleafe thee 
to blefs the houfe of thy fervant, that it may continue 
forever before thee ; for thou, O Lord God, haft 
fpoken it, and with thy bleiTmg let the houfe of thy 
fervant be bleffed forever :" [2 Sam. vii. 25 — 29.] Here 
David not only prays God to'do that which at the fame 
time he knew and acknowledges God had promifed to 
do ; and therefore it was eftablifhed as firm as the 
throne of the Almighty, and decreed that it fhould take 
place ; but he fays that this promife of God, making it 
certain, was the reafon, motive and encouragement to 
him to make this prayer : " Thou, O Lord, haft re- 
vealed to thy fervant, faying, I will build thee an 

houfe* 



§ERM. XIX". THE FOUNDATION OF PIETY. 32I 

houfe. And now. O Lord God, thou art that God, 

and thy words be true, and thou haft -promifed this goodnefs 
unto thy fervant ; therefore hath thy servant 

FOUND IN HIS HEART TO PRAY THIS PRAYER BEFORE 

thee." We hence are warranted to afTertthat it is 
reafonable and proper to pray for that which God has 
promifed; and that the certainty that it will be ac- 
complished is a motive and encouragement to pray for 
it. How greatly then do they err who think that if 
every event is made certain by God's decree., there is 
no reafon or encouragement to pray for any thing ! 

Our Saviour, in the pattern of prayer which he has 
dictated, directs men to pray that God would bring to 
pafs thofe events which were already fixed and decreed,, 
and therefore miift infallibly take place : " Our Father, 
who art in heaven, hallowed be thy name ; thy kingdom come? 
thy will be done" &c. 

Chrift himlelf, in the 17th. chapter of John, prays for 
thofe whom the Father had given to him, that he would 
keep them through his own name, and that they might 
be one, as the Father and Son were one ; might be kept 
from the evil in the world, and be fanctified through 
the truth ; that they might be with him in heaven 
forever, and behold his glory. At the fame time he 
knew that all this was made certain to them ; for he 
had before faid, that all that were given to him ihould 
come to him, and he would raiie them up at the laft . 
day; that he would give unto them eternal life, and 
not one of them mould perim, as none mould be able 
to pluck them out of his hands, or his Father's. He 
prays, " Father, glorify thy name ;" not becaufe this 
event was uncertain, but to exprefs his earned defire of 
that which he knew was decreed, and could not but 
take place, and his willingnefs to give up every thing, 
even his own life, to promote this. Again, Chrift 
prays in the following words : ct And now, O Father, 
glorify thou me with thine own felf, with the glory 
which I had with thee before the world was." The 
event for which Chrift prays in thefe words was decreed 
T t from 



4j$* THE DECREES OF GOD, ' SERM. XIX, 

from eternity, and the decree had been long before pub- 
limed, in the 2d and 1 10th Pfalms : " I will declare the 
decree : The Lord hath faid unto me, Thou art my 
Son, this day have I begotten thee. Alk of me, and I 
will give thee the heathen for thine inheritance, ancl 
the uttermoft parts of the earth for thy poffeffion. Sit 
thou at my right hand, until I make thine enemies thy 
footftool." And he had declared the certainty of that 
for which he here prays, fince his incarnation. He 
had faid, that all power in heaven and earth was given 
unto him ; that * the Father had committed all judg- 
ment unto the Son ; that all men fhould honour the 
Son, even as they honour the Father. St. Paul, when 
fpeaking of God, often introduces the following words : 
w To whom be glory forever, Amen ;" which is not to 
be confidered as a mere doxology, by which glory is 
afcribed to God 5 but it is rather a wi/h, or defire, that 
God may be glorified forever ; and the Amen corrobo- 
rates it : as if he had faid, " Let it be fo ; this is the 
moft ardent defire of my foul, including the fum of all 
my petitions.'* Here then the Apoftle utters a defire 
and petition for that which he knew was decreed, and 
would take place. 

The laft words of Chrift to his church are, " Surely 
I come quickly." Upon which promile the following 
petition of the church,',and of every friend of his, is pre- 
fen ted to him : " Amen, even fo come Lord Jems." 
Here is a petition, in which all Chriftians join, praying 
Chrift to do what he has promifed ; and which there- 
fore was as certain as a declared decree could poflibly 
make it : and the petition is grounded on this promife 
and decree publifhed by Chrift, in which the petitioners 
exprefs their hearty approbation of the coming of Chrift, 
and earneft defire of this important and happy event. 
And if it be reafonable thus to pray for an event which 
is fixed and made certain by an unchangeable decree, 
and cannot be altered, as in the inftance before us ^ 
then it is reafonable and proper to pray for any thing 
©r any event which appears to us defirable and impor- 
tant. 



SlSRM. XU. f HI FOUNDATION OF PIETY, 323 

tant, though we know God is unchangeable, and 
that all things and every event are fixed by an unaltera- 
ble decree. 

The apoftle John fays, " And this is the * confidence 
that we have in him, that if we afk any thing according U 
his will, he heareth us. And if we know that he hear- 
eth us, whatfoever we afk, we know that we have the 
petitions that we defired of him :" [i John v. 14, 15. J 
To afk for any thing according to his will, is to aik for 
thofe things which it is agreeable to his will to grant ; 
and this is to be known only by what he has revealed. 
When we afk him to do what he has declared he will 
do, then we know we afk for that which is according 
to his will ; and confequently, that we have our peti- 
tions. But it will be afked, What are thefe things ? I 
anfwer, That God will glorify himfeif in all things, and 
make the bright eft difplay of his perfections and charac- 
ter forever ; that he will promote and effect, the greateft 
pofiible good of the univesfe ; that he will make his 
church and kingdom perfectly happy and glorious for- 
ever ; that he will accomplifh all his defigns and predic- 
tions, and fulfil all his promifes to his church and peo- 
ple ; and caufe all things to work for the good of thofe 
who love him ; and give his Holy Spirit to all who afk 
him. Thefe, I think, muft be the things we afk, when 
we know that we pray for any thing according to the zvitt 
of God, and confequently know that he heareth us, and 
that we have the petitions that we deiixed of him. But 
in all thefe inftances we afk for that which God has 
faid he will do, that is, has decreed that he will d® 
them. And as it has been faid before, if a decree in 
thefe inftances does not render it unreafonable or im- 
proper to pray for their accomplifhment - y then, if God 
has decreed whatfoever comes to pafs, this is not in the 
leaft inconfiftent with our praying for whatever appears, 
to us defirable and good, and may not be contrary to 
the will of God to grant. But here it muft be obferv- 
ed, that when we afk for any particular things or events 
which, though it may not be contrary to the will of 

God 



324 THE DECREES OF GOD, SERM. XDCl 

God to grant, yet he lias in noway revealed that it is 
his will to grant our petitions ; when we afk for any 
fuch thing, we limit do it with an exprefs or implicit 
referve — If it be according to the will of God. Otherwife, 
or if it be not according; to his will, we muft withdraw 
our petition, and not delire to have it granted. Re- 
Agnation to the will of God, whatever it may be, in 
all fuch instances, is effential to the pious petitions of a 
benevolent friend of God. And by thus referring to 
the will of God, and refigning to that, defiring it may 
be done in all cafes, whatever petitions we may make, 
we do refer to the decrees of God, by which he has de- 
termined what he will* do in every particular inftance ; 
for his will and his decrees are in this cafe one and the 
fame, being fixed and unchangeable. 

Fourthly. It is not only proper and important that 
the wor-fhippers of God mould exprefs their defires of 
thofe things which they want, in praying for them ; but 
were this not true, and were not afking for them the 
means and way of obtaining them ; yet the pious 
friends of God would efteem it a privilege and enjoy- 
ment to be allowed and invited, " by prayer and fup- 
plication, with thankfgiving, to make known their re- 
queues unto him." To them prayer is not a tajk, from 
Which they would be glad to be excufed, but they 
practife it with pleafure. They have great fupport, ' 
enjoyment and happinefs in calling their cares upon 
God, and expreffing the defires of their hearts to him. 
While others reftraih prayer before God, and fay, 
" What is the Almighty, that we fhould ferve him ? 
and what profit mould we have if we pray unto him ?" 
the benevolent friend of God would pray, were it only 
for the enjoyment which he has in the exercife ; and 
fays in his heart, " I will call upon God as long as I 
live." And though he is certain that God is ttfii 
changeable, and that nothing is done, or will come to 
pafs, which is not foreordained by him, this does not 
1 to prevent or in the leaft abate the pleafure and 
enjoyment he has in making known his requefts to God, 

or 



SeRM. XIX. TH1 FOUNDATION O? PIETY. 325 

or his defire conftaptly to pra&ife it: but this truth 
gives him fupport and confoiation, and increafes his 
delight in calling upon God, and renders .it more de^ 
iirable and pleafant unto him: yea, were not this a 
truth, he could not find any reafon for making his re- 
quests known to him, or any delight in doing it ; and 
would not have any encouragement, or even ttare a to 
aik for any thing, as has been obferved andihewn. 

And now this matter is to be left to the judgment of 
every one who will attend to it. It is hoped that it ap- 
pears evident, beyond all difpute, from the light in 
which this fubject has been now fet, that the doctrine 
of God's decreeing whatfoever comes to pafs is not on- 
ly confiftent with all the exercifes of true piety, but is 
the proper foundation for this, and is fuited to excite 
and promote thefe exercifes ; and that there can be no 
real piety which is not confiftent with this truth. 

Improvement of the Subject. 

I. It appears from what has been faid on this sub- 
ject, that they who are in their hearts oppofed to this 
doctrine of the decrees of God, are ftrangers to true 
piety, and do not fear before God. Though they may 
have exercifes which they call and think to be piety and 
real religion, and it may have an appearance of It to 
others ; yet it has nothing of the real nature of true 
piety, but is enmity and opposition to the true God. 
They may think they love God, and are fpeaking for 
him, and to his honour, and in favour or religion, 
while they are ftrenuoufly opposing this doctrine, as 
difhonourable to God, and deftructive to all virtue and 
true religion : but they are deceived, and are really 
oppofing and difiionouring the true God, and denying 
and renouncing that truth which is the only founda- 
tion of true piety. 

This will, without doubt, be thought very uncharita- 
ble by many, as it condemns a great part of profefling 
Christians, as deftitute of true piety, and not real 
Chriftians.- But is it the office of charity to give up the 

truth 



3^5 *HE DECREES OF GOD, SeRM. XIX. 

truth becaufe it condemns ourfelves or our fellow men I 
Is it uncharitable to think and fpeak according to the 
truth, and to cenfure thofe who are cenfured by the 
God of truth ? True charity, or love, " rejoiceth not in 
iniquity, but rejoiceth in the truth" If the fubject we 
have been confidering has been juftly reprefented, and 
the truth eftablifhed by undeniable evidence ; then this 
inference that has now been made follows with the 
great eft certainty, and muft be admitted, however many 
are cenfured and condemned by it, and be they who 
they may. 

It is to be carefully obferved, that the inference is, 
" Whofoever in their hearts, and in the exercife of what 
they call piety, oppofe this doctrine of God's foreor- 
daining whatfoever comes to pafs, have no real real re- 
ligion. 5 ' Perfons may, through the prejudices of educa- 
tion, or fome other way, be led to mifunderftand this 
doctrine, and have very wrong conceptions of it, and 
imbibe prejudices againft it, in their fpeculations ; and 
yet the exercife of their hearts be in fome meafure agreea- 
ble to it, in the practice of real piety. Their piety may 
not prevent or remove all their wrong and miftaken 
fpeculations and conceptions on this point. But if their 
hearts oppofe this truth, which is the foundation of all 
true piety, their hearts are not right with God, but 
they muft be enemies to him, and in the gall of bitter-, 
nefs, and bonds of iniquity, whatever fpecious pretences 
they may make of love to God, and of devotion. 

On the other hand, perfons may be right in their 
fpeculations on this point, and be fully convinced of the 
truth of this doctrine, yea, be very zealous in arguing 
for it, and vindicating it againft oppofers ; and yet never 
heartily fubmit to it, but really oppofe it in their hearts* 
and be wholly ftrangers to every exercife of true piety. 

On the whole, he who cordially fubmits to this 
doctrine, and has exercifes of heart anfwerable to it, is a 
pious man, and fears before God, whatever his fpecula- 
tions may be. And he whofe heart oppofes this doc- 
trine, in the whole tenor of his exercifes, is a ftranger to 

true 



SlRM. XIX. THE FOUNDATION OF fISTY. 327 

true piety, though he may be orthordox in his fpecula- 
tive opinion. It is defirable, however, that every 
man's judgment and fpecuiations fhould be according* 
to the truth : and it cannot be eafily accounted for 
that a perfon whofe heart is truly pious and benevo- 
lent fhould continue to difbelieve and reject this doc- 
trine, when under all proper and defirable advantages 
to get light and inftruction, to have all his falfe concep- 
tions of it removed, to know what it is, what is, and 
what is not, implied in it, and to learn the foundation 
and reafon of it, and how exprefsly and abundantly,, 
and in a variety of ways, it is taught and inculcated ia 
the holy fcriptures. 

And if a perfon under all thefe advantages and in* 
itructions perfeveres in renouncing and oppofing this 
doctrine, as very difagreeable, and overthrowing all re- 
ligion, with an obltinacy and zeal which appear to pro- 
ceed from the difpoiition and feelings of the heart, we 
Slave reafon to fear, yea, to determine, that the heart is 
not right with God, and that fuch oppofltion Hows 
from this root of bitternefs. 

That the unrenewed, felfim, impenitent man mould 
difiike and oppofe this doctrine, can be eafily accounted 
for. For it appears from what has been faid on this 
fubject, that it muft be, of all things moil difagreeabia 
•to him, and that to which one of fuch a difpoiition and 
character can never fubmit. But that he who is born 
of God, and has a humble, benevolent heart, and loves 
and fears God, and delights in the Bible, meditating 
therein day and night, is pleafed to have God exalted, 
as a glorious, omnipotent, unchangeable, infinitely wife 
and good fovereign of the univerfe, and to have proud 
man humbled and abafed before him ; that fuch an one 
fiiould not believe that God has foreordained whatfoever 
comes to pafs, but oppofe and be difpleafed with fuch a 
doctrine, is quite unaccountable. 

II. This fubject teaches us the reafon and importance 
of making the glory of God our fupreme end in all we 
do, 

1. Becaufe 



$2 3 THE DECREES OF GOD, Ss.KM. XIX. 

i. Becaufe this is the higheft, beft and moft impor- 
tant end that can be propofed' and purfued, and there- 
fore moft agreeable to wifdom and benevolence. 

2. Becaufe God himfelf makes this his end in all his 
works. This is after ted in the truth which is eftabliih- 
ed in the foregoing difcourfe, viz. That God hath, for 
his own glory ', foreordained whatfoever comes to pafs ; 
and it has been fhown that this muft be the fupreme end 
of the infinitely wife and benevolent Being, in all he 
does, and that this is neceffariiy included in the aftertion 
in our text, " That whatfoever God doth, it ftiall be 
forever." It is certainly reafonable that we fliould pur- 
fue the fame end that God does in his works, and 
herein imitate him, as his children. If it be wife and 
benevolent in God to lay a plan and purfue it to glorify 
himfelf, to make the brighteft difplay of his own per- 
fections, wifdom and benevolence will lead us to do all 
for the fame end. 

3. Becaufe the glory of God, the great eft manifefta- 
tion and difplay of the divine character and perfections, 
includes the greateft pofiibie good of the created uni- 
verfe ; for in producing and effecting this, the omnipo- 
tence, infinite wifdom and goodnefs of God are acted 
out and manifefted to the greateft advantage, to be feen 
by creatures. The glory of God, and the greateft 
happinefs of the creation, therefore, cannot be feparated, 
as two diftinct and different ends, fmce the one necef- 
fariiy implies and involves the other. The higheit 
happinefs of a creature confifts in the knowledge and 
enjoyment of God, in beholding, loving and glorifying 
him ; and therefore the more his perfections are mani- 
fefted to the creation, the more happy will creatures be ; 
and the greater the happinefs and glory of the creation 
is, the more is God glorified, the greater is the difplay 
of his power, wifdom -and goodnefs. Does it not hence 
follow, that the glory of God implies all pofiibie good, 
and therefore is to be fought as the fupreme end ? How 
reafonable and important then is it that we mould with 
zeal and fervour of mind conftantly aim at this end, in 

obedience 



feEfcM. Xl£i THE FOUNDATION OF PIETY. 329 

'obedience to the apoftolic injunction, " Whether there- 
fore ve eat or drink, or whcufoever ye do, do all to the 
glory of God '!'* 

4; Becaufe he who makes the glory of God his 
fupreme end, and confequently feeks the greateft good 
and happinefs of the creation, in the kingdom of God, 
is necelTarily happy himfelf. His benevolence, by which 
he makes this grand objed his fupreme end, and places 
Ms happinefs in the glory of God, and the greatell: 
general good, will neceffarily render him happy, in fee- 
ing this end completely accompiiihed, as it will be to the 
utraoft of his wiihes, and far beyond his prefent concep- 
tions. He muff neceffarily fliare in all this good, when 
it takes place ; becaufe, by the fup'pofition, this is his 
chofen good. And while he feeks this as the grand ob- 
ject of his deiire and happinefs, and is at the fame time 
allured that it fhall be accompiiihed, }ie has a great de- 
gree of enjoyment. He in a meafure enjoys the good 
he feeks, in the allured profpect that it will take place. 
Thus univerfal, difmterefted benevolence, which feeks 
the glory of God, and the general good, is the only af- 
fection which can intereft us in that good which will take 
place to the higheft degree, and give us our full fhare in 
it : whereas the contrary affection, f elf love neceffarily ex- 
cludes from all true happinefs, becaufe the felhfh perfon 
places not his happinefs in the glory of God, and the 
public good, the happinefs and glory of his kingdom ; 
but in his own exaltation and private, perfonal good. 
He is, of courfe, an enemy to the only true good and 
happinefs, and fo far as that takes place he is neceffarily 
excluded and unhappy. 

He therefore who, in this fenfe, denies himfelf \ gives up 
all that feparate, perfonal, private intereft which feif love 
feeks, and, in thk fenfe, lofes his own life, fhall find or 
fave his life ; that is, fhall be truly and eternally happy, 
in the exercife of difmterefted affection to God and the 
members of his kingdom, which neceffarily puts him in 
poifeffion of the public good and happinefs, and gives 
him his fliare in this fecial felicity, as one of the mem- 
U u bers 



33 a ^ E DECREES Of GOD, ffifcM.'XlXT, 

bers of the ibciety. But he who faves his life*, that is, 
who, having no public, difinterefted affection , leeks him- 
felt only, and is purfuing and feeking to fave to himfelf 
a feparate, private intereft., for the fake of which he is 
ready to facrihce and oppofe the glory of God, and the 
general good — he ihail iofe his life ; that is, fhall lofe or 
mifs of all happinefs, and muft neceflarily be miferable. 

Thus we fee in what refpects, and for what reafons, it 
is our indifpcnfable duty, and of the higheft importance 
to us, to make the glory of God our fupreme end in all 
we do ; and, by what has been obferved, we may learn 
what is implied in this. It is to fet this above every 
thing elfe \ to aim at and purfue nothing but this, and 
what is implied in it ; to fubordinate every thing with 
which we are concerned to the glory of God ; to give 
up and devote ourfelves, with all we have and are, to 
anfwer this end, .without making any referve, freely 
renouncing all fuppofable or poilible intereit or good, 
for ourfelves or others, which is inconfiftent with the 
glory of God, or which will not conduce to it and 
promote it. 

III. They who defire to know their own character, 
and the nature of their religious exercifes, whether they 
bear the ftamp of true piety, may examine and try them- 
felves by what has been exhibited on this fubject : whe- 
ther the God which is revealed in the Bible, unchange- 
able in his being, perfections, deiigns, decrees and works, 
is the chofen and delightful object of their religious af- 
fections ; of their love, fear, hope and truft ; of their 
gratitude and joy ; of their adoration and praife, to 
whom they make confeflion, and pray with perfeverance 
and pleafure ; and whether they are confcious that a 
God, who has not foreordained whatfoever comes to 
pafs, could not be the object of thefe their pious affec- 
tions. 

As to thofe who diflike -and oppofe this doctrine, and 
fay, they cannot love and worfhip fuch a God ; and yet 
think themfdves truly pious, and in the way to heaven, 
and that they are ferving and honouring God in their 

oppofition 



SERM. XIX. THE FOUNDATION 05 PIETY. 33 1 

oppofition to this doctrine ; we will leave them to the 
day which mall try every man's work, of what fort it 
is ; at the fame time being certain that if their hearts and 
all the exercifes of them do oppofe and reject the God 
who has foreordained whatfoever comes to pafs, and 
they live and die with fuch hearts, they will be found to 
be workers of iniquity, and ranked with them who "know 
not God, and obey not the gofpel of our Lord Jefus 
ChrhV* 

IV. Let ail who believe this doctrine be concerned 
to live anfwerable to it, and conftantly fear before this 
God, and live in the exercife and practice of every branch 
of true gadlineis ; and not, as many do, hold the truth 
in unrighteoufnefs, and pervert it to bad purpofes. 

The Chriftian has learned to unite a conviction and 
fenfe of entire dependence on God, who orders and 
works all things according to his unchangeable decree, 
for every motion and right exercife of heart, with zeal 
and activity in religion, working out his own falvation 
with fear and trembling, with felf-diffidence, and a fenfe 
of his own mfufficiency for any good thing, and a hum- 
ble dependence on God for grace to do his duty ; bs- 
caufe he knows that God worketh in him both to will 
and to do, of his own good pleafure : \_PhiL ii. 12, 13.] 
And the ftronger and more fteady conviction he has that 
God overrules and orders all things for his own glory 
and the- greateft good of the whole, even all the fin and 
rebellion of men, the more unreafonable and criminal 
does fin appear to him, as it is in its nature and tenden- 
cy direct oppofition to this, event. And. therefore the 
more does he loathe, abhor and condemn himfelf for his 
fins, and acknowledge his defert of eternal deitruction : 
knowing that God's foreordaining whatfoever comes to 
pafs, leaves the finner as free a moral agent, and as inex- 
cufable and criminal, as if ther§ were no decree in the 
cafe. 

BlefTed are they who underftand* thefe things, and 
know the only true God, who is wonderful in counfel, 
and excellent in working ; and Jefus Chrift, whom he 
lias fent, who exercifeth loving kindnefs, judgment and 
righteoufnefs in the earth, WRMON 



n.!.uvii! ' ->si.iim.*jd : \*& g ~~mu*->i!*>mm 



Sermon xx. 



WRITTEN IN THE YEAR I SCO. 



The fins of men are fo under the direction and con- 
troul of God, as to glorify him, and fubferve the 
good of his kingdom, in every inftance of it which 
he furfers to take place, 

Pfalm Ixxvi. 10. Surely the wrath of man fnall fraife 
thee : the remainder of wrath jhalt thou rejlrain* . 

N this pfalm God's care and protection of his church 
is celebrated. In the midft of all revolutions, wars 
and confufions, which take place in the world, and the 
various and ftrong combinations, of wicked men againft 
his people, they are fafe and happy under his care, wha 
will effectually refcrain all their enemies, and finally ut- 
terly defeat and deftroy them, and give deliverance, 
peace and falvation to his church. 

In the words now to be confidered, the abfolute and 
univerfal dominion of God over all creatures and things. 
is afferted, fo that he can and will turn all the oppofition 
which is made to him and his government, however 
ftrong and violent, and however long it may continue, 
to promote his own glory, and aniwer the beft ends 
poflibie ; and all the fins which would not fubferve 
thefe good ends, he can and will effectually reftrain, fq 
that they fhall not exift. 

This very important and ufeful fentiment will be illus- 
trated and eftablifhed by a particular explanation of this, 
paffage of fcripture, and the inferences to be made 
from it. 

" Surklt? the wrath of man fhall praife thee." This 
is afferted not only as a truth, but as a moft evident 
and certain truth, and of great importance to be believ- 
ed 



SeRM. XX. GOD IS GLORIFIED, &C. $* 



OJ 



ed and relied upon with the greateft confidence and 
aifurance at all times, whatever feeming appearances 
there may be againft it, and though we may not be abls 
to fee how it can pofiibly be true. This is expreiled by 
the word furelj^ with which the fentiment is introduced. 
The wrath of man comprehends all the rebellion and 
fins of men, that ever have or ever will take place, 
by which their hatred of God and his law and govern* 
ment, and ftrong oppoiition to thefe, is expreffed. 
Mankind, ever fmce they have multiplied on earth, have, 
in genera], been in arms, at war with God, and with 
each other ; and this war has in numerous inftances 
been carried on with great apparent engagednefs, wrath 
and fury, in fome more directly againft God, and in 
others immediately againft each other, All this is com^ 
prehended in the wrath of man, in our text : and fo are 
all the thoughts and exercifes of heart and .conduct, 
however private, and more or lefs apparent and ftrong, 
which are contrary to the law of God ; for all thefe 
are of the fame nature and kind with thofe iinful actions 
in which men are more apparently, and with greater 
wrath and violence, combined againft God and each 
other. And all the fins of good men, whether commits 
ted before they were converted or after, are included in 
this expreffion, as they are as really in oppoiition to 
God and his law, as the moft open and avowed rebel- 
lion and rage againft him, though not fo ftrong ancl 
viiible. Thus, all the iins of which men are guilty, 
whether greater or lefs, more fecret or open, under- 
whatever form or pretence they are committed, are in- 
cluded in the wrath of man, as they are all rebellion 
againft God, and a violation of his, law, and oppofition 
to his caufe, church and kingdom ; though the more 
open and violent oppoiition to the divine government, 
to the church and people of God, and to each othei\ 
may be more particularly intended by the expreilion. 
This is evident and certain, not only as all the iins of 
men are of the fame nature and evil tendency, but t bew- 
are all fo united and combined, that if any inftance and 



degree 



334 S° D IS GLORIFIED' SeRM. XX. 

degree of fin is made to praife God, it mtfft do fo in 
every inftance for the fame reafon ; and if it were not 
fo, the affertion in the words before us would be io par- 
tial as to be attended with great uncertainty, and of lit- 
tle ufe and importance in the application of it, as will 
appear in our further attention to the fubject 

" The wrath of man Jhall praife thee ;" that is, fhall 
honour and glorify thee. The fin of man fhall, in 
every inftance of it, be the occafion and made the 
means of the manifeftation and difplay of the glorioua 
character and perfections of God, which could not 
have been made to fuch advantage and in fo great a 
degree, in any other way, had not fin exifted in every 
inftance in which it has done, or ever will do. This is 
not owing to the nature aud tendency of fin, confider- 
ed in itfeif ; for it tends to dire&ly the contrary, to 
difhonour him, and is a direct, and awful oppofition to 
the moral government, perfections and exiftence of 
God ; but to his power, w r ifdom and goodnefs, by 
which he is able and difpofed to overrule all the re- 
bellion againft him, even every fin which is committed, 
to anfwer his ends, and promote his own glory. 

" The remainder of wrath fhalt thou reftrain :" that 
is, that wrath and thofe fins of men which are not fuit- 
ed and necefl'ary to anfwer this end, to be fo governed 
and overruled as to praife and glorify God, he will 
effectually reftrain, and not fuffer it to exift. This re- 
prefents God as the fupreme, fovereign difpofer of all 
things and events, ordering what fhall and what fhall 
not exift, from the greateft to the leaft, and directing 
the will and actions of men in every motion and exer- 
tion, fo that all depend upon his will whether they 
.fhall have an exiftence or not ; and this includes all the 
fins of men, as really as any other event whatever. 
The counfel of God's own will determined whether 
there fhould be any fuch thing as fin and rebellion, and 
how much of this fhould exift, even juft fo much as 
fhould praife him, and no more ; which neceffarily in- 
cludes a determination concerning every inftance or acfc 

of 



BiftM. XX. Bt the sins o# Men. 33^ 

of fin, whether greater or lefs ; as hie determining that 
this earth fliould exift includes a determination hew 
targe it ftiouM be, of what materials it mould be com- 
poled, and concerning every part, and every grain of 
fand, &c. of which it mould conilft. All this is necef- 
iarily implied in the words under conlideration. For 
in determining that fin mould exift, and juit fo much as 
would praife him, and no more, there muft be a deter- 
mination concerning every act of fin that ihould take 
ce. 

The exiftence of the wrath of man, the continuance 
of it, the height to which it ihould rife, and all the con- 
fequences of it, depended as much upon the will of 
God, as did the exiflence of man, and of a particular 
providence to be exercifed with refpect to him from 
the firft to the laft, containing the wifeft and bell plan, 
by which God is moft praifed and glorified, and the 
greateil good promoted. Thefe are fo united and 
blended together, the one implying the other, that all 
muft exift together, in order to form a perfectly wife 
plan, which mail be moft to the glory of God, "and the 
greateft good of the univerfe. For when it is faid, the 
wrath of man fhall praife God, it is equally afierted 7 
that all the fin which does or ever ihall take place mall 
promote the greateft glory and happinefs of his king- 
dom, and of all his friends, who thall dwell in it for- 
ever ; for their glory and happinefs depend upon the 
glory of God, the manifeftation and difplay of his 
glorious perfections, and will keep pace* with this for- 
ever, the former neceflarily taking place and riling in 
proportion to the greatnefs and increafe of the latter, 
there being a neceftary and infallible connection be- 
tween them ; fo that whatever praifes God, and ferves 
to manifeft and difplay his character and glory, equally 
promotes the happinefs of all who are his friends, and 
the glory of his everlafting kingdom. 

Of ail this there is the greateft afiurance and certain- 
ty, expreffed by the Pfalmift in our text ; but we have 
other ftrong, corroborative evidence of thefe fame 

truths, 



33^ G0D * s olorifijei* Serm« XX* 

truths, both from the icriptures and from reafon, which 
demands our careful attention. t 

The fcnptures will appear, beyond a poilible doubt, 
to .art attentive, honeit mind, to be on the fame plan^ 
arid to exhibit thefe fame truths, from the beginning to 
the end. This is m an i fell in fo many ways and in- 
itances that they cannot be all mentioned here. It 
will be fufficient to fuggeft the following : " The fcrip- 
ture faith unto Pharaoh, Even for this fame purpofe 
have I raifed thee up, that I might mew my power in 
thee, and that my name might be declared throughout 
all the earth.** The wrath of Pharaoh was ordered and 
brought about by God in his providence on purpofe 
that he might be praifed and glorified j that his name* 
his character and perfections might hereby be declared 
thoushout all the earth. " What if God., willing; to 
iaew his wrath, and make his power known, endured 
with much long fujfering the veffels of wrath fitted to 
deft ruction ? Here the fin and deftruction of thofe who 
periih is reprcfented as ordered by God for his praife,* 
to man if eft his hatred of fur, and his dreadful power in 
punifhing finners who are finally impenitent. 

The innumerable predictions in the fcripture of events 
to be brought about, and which have been fulfilled by 
millions of millions of iinful exercifes and actions or 
wicked men, and predictions of many particular fins 
which men mould commit, are an inconteftible evidence 
that God has the direction of all the fins of men, and 
that none can take place unlefs by his difpofal, fo as to 
aniwer his ends, and promote his glory- Two or three 
initances may be mentioned to illuitrate this remark. 

The fin of the brethren of Jofeph in felling him into 
Egypt, and all their anger and wrath which led to this, 
was determined and ordered by God for good, for his 
own praife and glory, and the good of his church* 
Therefore, God is faid to have done it, and to fend 
jofeph into Egypt, meaning it all for good. And hi 
this way the wrath of Jofeph's miftrefs in Egypt, and 
of her hufband, did praife God, and could aot have 

taken 



SER.M. XX. BY THE SINS OF MEN, ^37 

taken place, had it not been neceffary to accomplifh the 
benevolent purpofe of God ; and they and the brethren 
of jofeph were reftrained from all that wrath and fin, 
which would defeat the prediction by the two dreams 
of Jofeph, and not anfwer the purpofe of God, and 
praifc him. The former were reftrained from putting 
jofeph to death, as they once propofed. And though 
Potiphar's " wrath was kindled,'' when he heard the 
falfe accufation againft Jofeph by his wicked wife, yet 
liis wrath was fo reftrained that he did not take away 
his life, which had either of them done, the divine plan 
could not have been executed. 

But the mofc remarkable inftance of this is the fin 
and wrath exercifed by men in the treatment of the 
Saviour of the world, and putting him to death in the 
moil cruel manner. This was all particularly determin- 
ed and appointed long before by God, and foretold by 
the prophets. Hear what they who were infpired fay 
of this in their folemn addrefs to God : " Lord, thou art 
God, who haft made heaven and earth and the fea, and 
all that is in them ; who b^ the mouth of thy fervant 
David haft faid, Why did the heathen rage, and the 
people imagine vain things ? The kings of the earth 
Hood up, and the rulers were gathered together,, 
againft the Lord and againft his Chrift. For of a truth, 
againft thy holy child jefus, whom thou haft anointed, 
both Herod and Pontius Pilate, with the Gentiles, and 
the people of Ifrael, were gathered together, to dc> 
whatfoever thy hand and thy counfel determined before 
to be done." 

All this fcene of fin and wrath againft Jefus h Chrift 
was determined and directed by the hand and counfel, 
the power and wifdom, of God, which was neceffary 
for the greateft difplay of the divine perfections in the 
redemption of finful man, which has ever been made. 
and could not have been made in any other way, and 
will be to his praife and glory forever, and the means 
of the unfpeakably greater happinefs and glory of all his 
friends, the members of his eternal kingdom. 

X x And 



$2% ODD IS GLORIFIES SilRM. XX, 

• And all this fin was ordered, to praife and glorify 
God, that he might hereby accomplifh his wife and in* 
finitely important deiigns. Thefe fmners were reftrain- 
ed, knd prevented committing all thofe iinful act* 
which would not praife God> but, contrary to this, 
would counteract his wife purpofes. Thus Herod was 
not able to put Ghrift to death in his infancy, when he 
attempted to do it. And the Jews were not allowed to 
lay their hands upon him and kill him, though they 
deiired and often attempted to do it, as this would 
not have been to the praife of God, but the contrary. 
They were reftrained from effecting their purpofe, till 
the proper time came, when this horrid deed would 
praife God, and was neceffary to his accomplifhing the 
infinitely wife and important ends' he had in view. 

And indeed there is the greateft certainty that the 
fins of men, in general, and the univerfal depravity, re- 
bellion and guilt of mankind, were neceffary in order 
to there bein^ fuch a character as that of Tefus Chrift 
the Redeemer, and the wonderrul, glorious events 
which do and will take place in confequence of what 
he has done and fuftered. For had there been no fin, 
by which the human race are fallen into a ftate of total 
ruin, there could not have been any Redeemer or re- 
demption, by which God will be more praifed and 
glorified than by all his other works* And indeed all 
his other works have reference to, and centre in, the 
glorious work of Redemption, and derive their chief 
glory from this, of which the fin of man laid the foun- 
dation, which therefore is neceffary for the greateft and 
moft bright difplay of the perfections of God, and the 
con'fequent praifes from all his friends, and their happi- 
neis in the enjoyment of him forever. 

And as fin in general, and the moft remarkable in- 
fiances o: it recorded in fcripture, fome of which have 
been mentioned, arc made to praife God, there is hence 
ground of anurance that it does fo in every inftance, and 
that this is true of every fin that ever has been or will 
Ve Committed by man, and that not one fin which would 

not 



SCRM. XX. BY THE SINS OF MEN. 339 

not praife God will ever take place, had not this been ex- 
prefsly afierted in our text. And it is important to be 
obferved, that all the natural evil which is the confe- 
quence of fin, which does or ever will exift, will anfwer 
this end, and is neceflary for the brighteit manifeftation 
and difplay of the divine perfections, and confequently 
for the greateft happinefs of all the friends of God. 
This is implied in the words of the apoftle Paul, when 
he fays, " We are unto God a fweet favour of Chrift, 
in them that are faved, and in them that perifh," Ac- 
cording to this, the gofpel produces that which is pleaf- 
ing to God in the effect it has, not only in them who 
are faved, but alfo that which it has on thofe who pe- 
rifh. It is the occafion of difcovering the. total depravi- 
ty, and exceeding hardnefs, and ilrength of the obitina- 
cy, of the human heart, in the univerfal, ftrong and 
fixed difpofition to reject the offers of mercy, which no 
means will overcome and fubdue; which difcovery could 
not be made fo fully in any other conceivable way. The 
clear and fcriking manifeftation of this will ferve to dif- 
play the righteoufnefs and holy difpleafure of God in 
punifhing finners with everlafting deftruction, and in- 
flicting a greatly aggravated punifhment on thofe who 
perifh under the gofpel, as- neglecters and defpifers of 
Chrift and the great falvation. 

The fame fentiment is exprefTed by this Apoftle in the 
following words : " What if God willing [determining] 
to fhew his wrath, and make his power known, endur- 
ed with much long-fuffering the veffels of wrath, fitted 
to deftruction ; and that he might make known the 
riches of his glory on the vefTels of mercy, which he had 
afore prepared unto glory ?" Here God is reprefented, 
not only as deiigning to fhew his power, and his dif- 
pleafure with finners by fitting them for deitruction ; 
but alfo by this to make known the riches of his grace, 
in the falvation of the redeemed. 

Thus it appears that there is the moft clear and cer- 
tain evidence from the holy fcripture, that all the fins of 
men that have or ever will take place, with all their cir- 

cumflanccs. 



349 GOD IS GLORIFIED ■ S£KM. XX. 

cumftances, attendants and confequences, Ihall praifc 
God, ihall ferve to manifeft and dilplay his perfections, 
as otherwife could not have been done, and fhall be the 
occafion of all that good, that glory and happinefs of 
his eternal kingdom, which is implied in this ; that it is 
the will of God that all this fin ihoulcl exift juft as it 
does and will do^ to anfwer this end, and no more ; there- 
fore all that iin which would not praife him, he wills 
ihall not exift, and effectually retrains. 

And all this appears moil reafonable, and may be ar- 
gued from the being and perfections of God revealed in 
the fcriptures, in fo fiiort and plain a way as to amount 
to a clear demonftration, to the reafon of every honeft, 
unprejudiced perfon who will carefully attend to the 
fubjeft. 

God is omnipotent, and can do what he pieafes. He 
is omnifcient ; his knowledge extends to every thing. 
He is infinitely wife and good. He fees what is the 
greateft good on the whole, what is the wifeft and beft 
end, and what are the moil wife and bed way anil means 
to accomplish it, and is difpofed, yea, has an infinite pro- 
pensity, to do it. It is therefore certain that all things 
and events abfolutely depended on his will from eterni- 
ty, for their exiftence, and the manner of it ; therefore 
the plan of all future exiftence, of all creatures and 
events, and the particular manner and circumftances in 
which they ihould exifi, was in the Divine Mind from 
eternity. And as it muft be the wifeft and beft pofiible 
plan, containing all the pofiible good that Infinite Wif- 
dom and Goodnefs could devife and defire, and Omni- 
potence execute, it cannot be altered in the rnoft minute 
particular or ckcum fiance, to eternity. And if this 
were pofiible, it would be infinitely undefirable and ca- 
lamitous, yea, an infinite evil. It is matter of the 
greateft joy that " the work of God is perfect," being 
decreed by him from eternity ; that " whatfoever God 
doth, it Ihall be forever ; nothing can be put to it, nor 
any thing taken from it. ;." that " the counicl of the 
lord ftandeth forever, and the thoughts of his heart to 



jSERIvI. XX, BY THE SINS OF MSN. * -. 34I 

all generations ;" that " he is of one mind, and none can 
turn or difappoint him," who "worketh all things after 
the counfel of his own wife, unchangeable will." 

This leads directly to the point before us. It mu& 
be determined by God whether there fhould be any 
fin and rebellion under his government, and among 
mankind. This depended wholly on the will of God. 
He was able to forbid and prevent the exiftence of it : 
and if it was contrary to wifdom, perfect, rectitude and 
goodnefs, that is, if he faw it was not wifeft and beil, 
and neceffary to effect the great eft good, on the whole, 
that fin ihould exift, he could and certainly would pre- 
vent the exiftence of it. There is therefore the great- 
eft poflible certainty, from the divine perfections, that 
fm does exift juft in the manner and in that degree, arid 
in every inftance of it, with all the attendants and con- 
fequences of it which do or will take place, agreeable to 
the dictates and will of Infinite Wifdom and Goodnefs, 
as being neceffary to accomplifh the molt wife and bed 
end, the greateft poflible good of the univerfe ; and the 
fin and mifery which are not neceuary to promote this 
end fhali never exift, as it is contrary to infinite wifdom 
and goodnefs that it mould. We may be as fure cf 
this, as we are or can be of the being and perfections 
of God, or of any truth whatever, or even of our own 
exift ence. And to difbelieve and deny, or even to 
doubt of it, tends to atheifm, and is really a degree of it. 

To fuppofe that God has not power and ikill enough 
to prevent the exiftence of fin, and was not able to 
withhold man from finning, conftftent with the perfect 
moral freedom of man, if he had chofen to do it, is to 
fappofe he is really unable to govern the world agreea- 
ble to his will, and therefore is not to be trufted in a 
matter of infinite importance, and that he cannot be 
perfectly happy, but infinitely to the contrary, while 
he cannot prevent fin and mifery taking place in a 
moil awful, undefirable and even infinite degree, raoft 
contrary to what he would deiire and wifh, were he 
able to prevent it ! And if God were not able thus 

to 



342 COD IS GLORIFIED SeRM. XX. 

to prevent the exiftence of any of the fins which 
have been committed by man fince his creation, then 
he cannot be fuppofed to be able to prevent the exift- 
ence of any fuppofed degree of fin in future in any mo- 
ral agent ; consequently therefore there can be no 
ground of affurancc, or the lead evidence, either from 
God, or from moral agents, or from any other quarter, 
that fin will not take place in every moral agent, even 
in all thole who are now perfectly holy, and thofe who 
are holy in fome degree, in the greateft ftrength and to 
the utmoft degree of which they are capable, and that as 
long as they fhall exift ! On this fuppofition, how could 
God know what would take place among his creatures ? 
And how can he declare and promife that fin fhall be 
forever excluded from the holy angels and the redeem- 
ed from among men ? What mail we do with the de- 
clarations and promifes of this kind abundantly made 
in the Bible ? Can there be any reliance upon them r 
And what reafon has any one to truft in God to preferve 
him from fin, and form him to holinefs, or to alk him 
to do this ? Dreadful and horrible and prefumptuous 
fuppofition ! moft unreafonable, and big with confe- 
quences moft terrible and deftructive ! It leads to the 
exclufion of divine revelation, and cuts off all truft and 
confidence in God in all matters of the greater! impor- 
tance, and excludes all belief of a particular and universal 
divine providence, and naturally leads to, and lands 
men in, the horrible darknefs of infidelity and atheifm ! 
But if God be able to prevent the exiftence of fin, 
and it was wifeft and beft, on. the whole, that there 
fhould be no lin, then wifdom and goodnefs muft op- 
pofe the exiftence of it ; fo that to fuppofe that it is not 
beft on the whole that fin fhould take place juft as it 
does, is to fuppofe that God is neither wife nor good ; 
for infinite wifdom and goodnefs, clothed with omnipo- 
tence, always prefer and effect that which is. moft wife 
and beft, moft for the glory of God and the greatefi; 
good of his eternal kingdom ; and will certainly and 
effectually prevent the exiftence of every thing which 

cannot 



SiRM. XX. BY THE SINS OF MEN. 343 

cannot be made to promote this end. To deny or 
even to entertain the lead doubt of this, and that all 
the. fin with its attendants and confequences, which 
does or ever will exift, is necefiary to effect, the greateft 
good of the univerie, the brighteil difplay of the divine 
perfections, and the highefl glory and happinefs of his 
kingdom, is equally to deny or doubt of the infinite 
wifdom and goodnefs of God, and to reprefent him un- 
worthy of the implicit truft and confidence of his crea- 
tures, and 10 to leave them without any God, or one 
who is rather to be dreaded, than loved and adored. 
How dishonourable to God this is, being as gloomy 
and {hocking as atheifm itfelf, every truly pious perfon 
cannot but difcern and feel i 

The holy fcriptures, and our reafon from the per- 
fections of God, therefore join in declaring this truth, 
and oblige us to believe and fay, " Surely the wrath of 
man {hall praife God, and the remainder of wrath he 
fhall reftrain," in the fenfe in which thefe words have 
been explained and vindicated, viz. that all the evil 
which has taken place, or ever will exift, both moral 
and natural, fin and mifery, does take place, in every 
the leaft and greateft inftance of it, under the fuperin- 
tendency and direction of the infinitely wife and bene- 
volent will of God, as necefiary to promote the greateft 
poflible good of the univerfe, his own glory, and the 
higheft happinefs of his moral, eternal kingdom. And 
he will reftrain and prevent the exiftence of all that 
which is not necefiary to anfwer this end. * ^ . 

* This truth has been and ftill is greatly oppofed, and many ob- 
jections are made to it. It has been often and by many afferted, 
that if fin anfwers fo good an end, then fin is a good thing, and the 
more there is of it the better; that this is the greateft encouragement 
to fin ; and there is really no crime in fin, if £0 much good comes 
by it, and therefore fmners cannot be juftly blamed and punifiied for 
it. And it has been often laid by thofe who think and profefs them- 
felves to be wife, that this doctrine is inconfiftent with human liberty, 
and really makes God the author of all the fin that takes place. But 
the truth is great, and mutt" and will prevail ; and the folly of all 
thefe objectors, who underftand neither what they fay, nor whereof 
they aiirm ; fhall be manifefl unto all men. 



344 eoD IS OLQlUFIE* SlfcM. XX, 

Tliis is equally true of all the fin and rebellion of the 
fallen angels, with all the attendants and confequences of 
this. Their fins are many ways connected with the 
fins of men* They were the wicked inftruments of in- 
troducing fin among mankind, and are reprefented in 
the icriptures, as having a great hand in all the fms 
which are committed by men, and deceiving and tempt- 
ing the whole world of mankind. They are allowed to 
come down to the earth in great wrath againft God 
and man, and to go forth to the whole world, to excite 
them to unite in horrible war againft God. But they 
are in the hand of God, and under his reftraints ; and 
when they have done all the work he defigns they fhall 
do, he will caft them into the bottomlefs pit, and {hut 
them up, and fet a feal upon them, that they mould de- 
ceive the nations no more, till the proper time fhali 
come to let them looie again. Thus the wrath of de- 
vils ihall praife God, and the remainder of their wrath 
lie mail reftrain. 

Improvement. 

This fubjecr, affords matter of fuiHcient fupport, of 
great comfort and joy, to the true friends of God ? 
in the midfl of ail the evil, both fin and mifery, which 
may take place. The Lord reigneth, clothed with 
omnipotence, infinitely wife and good, juft and true* 
He is above all controul. He hath done, and will do, 
whatever he pleafeth, in heaven and in the earth. He 
is infinitely above all poflibility of any difappointment, 
or of being oppofed fo as not to accomplifh all his de- 
figns in the beft and moil perfect manner. All the re- 
bellion, fin and fuftering of creatures, that do or ever 

will 

It is needlefs to attempt to anfwer any of thefe objections here, as 
this has been publicly done over and over again. If any have a de- 
foe to fee them -iiiivvcreu, they mav find it done, in President Ed- 
wards's Treatife on Freedom of Will, Dr. WeiVs Effay on Moral 
.Agency, Dr. Edwards's DiiTcri.ation concerning Liberty and Ne- 
ceffity, the author's Syftem of Doclrines contained in Divine Ra* 
relation, and his Sermons on Rom. iii. 5» 6, 7, V. 



SfiRM. XX. BY THE SINS OF MEN. 34$ 

"will, take place, are fo far from fruftrating his defigns* 
that they are intended and ordered to take place juft as 
they do, as neceffary to make the greateft pofiible mani- 
feftation of his perfections, and promote the greateft 
good of his kingdom. There is not the leaft fin in 
thought, word or deed, nor the leaft inftance of pain, 
nor can any evil exift, greater or lefs, which is not de- 
figned to anfwer fome good end, fo that it is beft that 
it ftiould exift juft as it does. Then let the friends of 
God rejoice in him who made them and all things elfe, 
and orders every event, great and fmall, for the beft. 
Let the children of Zion rejoice in their King : yea, leii 
them always rejoice. 

The Lord Jems Chrift, our God, who was once ma* 
nifefted in fiefh, is received up into glory, has fat down 
on the throne of the univerfe, poftefled of all power in 
heaven and earth, and having all things^ angels, men 
and devils, in his hand, reigns over all, and will reign, 
till he has, in the beft time and manner, completely ac- 
complifhed his infinitely wife and good defigns ; de« 
ftroyed the works of the devil, by wholly defeating, 
confounding and difappointing him and aU who join 
with him, in all their attempts againft him, and op- 
pofition to him, and turning all they have done or will 
do, and all that does or will take place refpe&ing them, 
to anfwer his own ends, to the greater glory of God, 
and to make his work in the redemption of finners 
more perfect and glorious. He having by his fufferings 
and obedience made an atonement for fin, and obtained 
righteoufhefs for the juftification of finners, is thus ex- 
alted to give repentance and forgivenefs of fins, and 
everlafting life to all who believe on his name, and come 
unto him ; being able to fave to the uttermoft all them 
who come unto God by him. And as none of the hu- 
man race will come to him, though all who hear the 
gofpel are invited, unlefs they be drawri by the Spirit of 
God, and made willing by his power and grace, he in 
this exercifeth his fovereignty, and has mercy on whom 
he will have mercy, and whom he will he hardeneth, 
Y y And 



34-6 gob is Gi^oRiFiit) $£$M* XX. 

And his will is infinitely wife, right and good. It is 
not beft that all mankind fliould be faved, moft for the 
glory of God, and the greateft good of the whole ; but, 
that the defign of Ghrift in dying to redeem finners 
may in the beft manner and higheft degree be anfwered, 
fome mult be given up' to the deftruftion which they 
deferve ; and who is better able to determine this, and 
how many and what individuals fliall be faved, than 
He who is infinite in wifdom, rectitude and goodnefs, 
who cannot make any miftake, or do the kail wrong 
to any creature ? Yea, who can do it but He ? Every 
one who has a fpark of true wifdom and goodnefs will 
earneftly defire that He may fix this matter with refpecl: 
to every individual; and rejoice that it is, and will be, 
done by Him* And who has a better, or any right to 
do this, than He who has made and is the abfolute and 
only proprietor of all creatures ? " Hath not the potter 
power over the clay of the fame lump, to make one vef- 
fel unto honour and another unto dishonour l". 

To every benevolent friend of Chrift the Saviour, it 
is moil deferable and pleafing that he fhould have all 
things in his hand, and fave as many and whom he will, 
and leave whom he will to definition. He has a pecu- 
liar tight to this, fince he has been at fuch infinite ex- 
penfe to redeem finners, that he fhould accomplish the 
end of liis fuflferings and death in the beft manner, and 
ice of the travail of his foul and be fatisfied, to have 
every thing effected with regard to the redemption of 
man .fo as in the higheft degree to pleafe his wifdom and 
goodnefs. To this end he has every creature and thing 
in the univerfe put into his hands, and he directs every 
motion and event among creatures to anfwer the pur* 
pofe for which he died, which he will accompliih in the 
belt manner, perfectly agreeable to infinite wifdom and 
goodnefs. He will fave all of the human race who can 
be faved confiitcnt with wifdom and infinite goodnefs* 
And to -All who truft in him he is an almighty friend 
and protector, and will fecure them from all evil, and 
cauie all things to work together for their good, and 

will 



SSRJJ. XX, BT TH* SMOf MSN. 347 

will make them perfectly holy, and carry them through 
death to heaven in the beft manner and time, and they 
{hall inherit aU things forever. 

In fum, all things and every event are constantly un- 
der the direction and controul of infinite wifdom, recti- 
tude and goodnefs, and are conducted and going on in 
the beft manner, as fait as can be, to the mod agreeable 
and happy hTue pofiible, the grcateft, molt bright and 
happifying exhibition of the divine character, and the 
highelt glory and felicity of the everlasting kingdom of 
God, from which no creature will be excluded, but 
thofe whofe prefence there i& inconiiftent with the glory 
of Gad, and the greatelt good of his kingdom, and 
therefore contrary to wifdom and goodnefs, and who do 
at the fame time exclude themfelves. Every thing, cir* 
eumftance and event is right ; and all confpire to pro- 
mote the greatelt good, and, all things considered, it is 
on the whole beft that they mould be juit what they 
arej and take place exac^y as they do. No alteration 
can poffibly be made, without injuring and fpoiling the 
divine plan, formed by infinite understanding* wifdom 
and goodnefs. All this is to be feen with the greateil 
certainty in the infinitely important and excellent cha- 
racter, works, and revealed defigns, of the glorious Sa- 
viour of the world. 

Surely no intelligent and truly benevolent perfon can 
believe and realize all this without feeling a peculiar 
pleafure and joy, which will more than fupport him 
under, and counterbalance, all the evil which he may 
feel, or that is in his view. He can, with peculiar fatif- 
faclion and joy, fay, " Surely ths wrath of man Avail 
praife thee, and the remainder of wrath thou {halt re- 
train. The Lord Jefus Chrift reigns, let the earth re- 
joice. Rejoice always in the Lord, and again I fay, re- 
joice evermore ; for He brings the greateit good out 
of all evil, and this Ciall certainly be the happy iS'ue of 
all. He is the rock, his work is perfect; for all his 
ways are judgment ; a God of truth, and without 
iniquity, juft and right is He." 

Here 



348 £o:d is glorified . Serm. XX. 

Her @ it may be ufeful to attend to and anfwer feveral 
queftions which may arife in the minds of fbme. 

Question* How can we have any joy or comfort in 
any or all of this, while we do not know, and have lit- 
tle or no evidence or hope, that we are ihterefted in all 
this good, but fear that Chrift * does not intend to fave 
us, and that we mail perifli forever ? If we knew we 
were Chriftians, and real friends to Chrift, and ihould 
be laved, this would give us comfort and joy ; but as 
w r e know not -that this is true, and do often much 
doubt of it, what is all the good, which has been re- 
prefented as the ilfue of all evil, to us, while we know 
not that we fhall have any part in it ; but may be call 
off, and miferable forever ? 

Answer. If you are wholly felfifh, and have no defire 
that God may be glorified, and the greateft good of his 
kingdom promoted, and can take no plealure in the 
prolpect and affurance of this, unlefs you are certain 
your own perfonal happinefs will be fecured and pro- 
moted hereby, then this difcovers and decides your ftate 
and character, that you are not a real friend to Chrift 
and his church, and no true Chriftian. All your hope 
and thoughts of this are a mere delufion, arid ought to 
be immediately diimiffed* You muft be born again of 
the Holy Spirit, and become new creatures, before you 
can be Chriftians. But if you have any true bene- 
volence, and are friends to Chrift and his caufe and in- 
tereft, sad the greateft happinefs of his church and 
kingdom, you cannot but have comfort, pleafure and 
joy in the view and affurance that all things and every 
event, however evil and of a bad tendency in itfelf, will 
be overruled by him for his honour and the greateft 
good of his kingdom ; that his intereft is fecure, and will 
be promoted by every thing that takes place, without 
confidering your own perfonal intereft, whether this is 
fecure or not. And indeed you cannot know or have 
any ground to think or hope that you have an intereib 
in Chrift, and fhall be faved, until you have this bene- 
volent affection towards Chrift and his people, and are 

confeious 



SERM. XX. BY THE SINS OF MEN. 349 

confcious that it does take place in your hearts in fome 
degree, or thofe- exercifes. which imply this, or are im- 
plied in it. But when thefe exercifes and benevolent 
affections take place in your hearts, and ariie to fuch 
ftreDgth and conftancy,~ that, when you reflect upon 
your own views and feelings, you are confcious that 
you have them, that you are pleafed and have enjoy- 
ment and comfort in the thought and affurance that 
Chrift will get honour by all the fins of men, and op- 
pofition made to him by men and devil?, and the con- 
sequent ruin of thofe who perihh, and that all will iffue 
in the greateft poffible good, on the whole, you will 
have reafon to hope and conclude that you are friends 
to Chrift, and fhaU partake in all the happinefs and glo- 
ry of his eternal kingdom, and may, in this way arrive 
to a degree of affurance of it. And this is the only 
proper and fafe way of obtaining a true and well 
grounded hope and confidence that you are real Chrif-. 
tians, and fhall be faved. And as this hope increafes and 
continues, your comfort and joy will be increafed. But 
your comfort and joy does not fo depend upon or confift 
in this, that, if this confidence and hope fhould give 
way to doubt and fear, all your comfort and joy would 
ceafe ; you could and would even then rejoice in the 
character, glory and happinefs of the Saviour, and that 
all things were conducted by him fo as to anfwer the 
beft end ; that he would fave all that can be faved con- 
iiftent with wifdom and goodnefs^ with his glory and 
the greateft good of his church, whether you are in- 
cluded in that number or not : and if you find you can 
and do rejoice in this view, it is a good, perhaps the 
beft evidence, that you belong to that number. 

There are too many profefiing Chriftians whofe reli- 
gious comfort and joy appear to confift wholly in a 
hope or confidence that they {hall be faved ; their com- 
fort rifes in proportion to the degree and ftrength of 
their hope, and when that finks and fails, and is even 
given up, their comfort is all gone, and all is darknefs 
and gloom : fo that all light and comfort with them in 

their 



their religion confifts in thinking, or a hope, that their 
own perfonal intereft is fecure, and all their religious 
darknefs and trouble arife from doubts of this. Their 
comfort firft began in a hope and belief that they Should 
be faved, and ftill depends wholly upon this. This does 
not look like the experience of true Chriftians, but to be 
a wholly felfim religion, as different from real Chriftian 
exercifes, as darknefs is from light. 

Quests; on II. But muft Chriilians pay no regard to 
their own intereft ? May they not feel and dread per- 
fonal pain and mifery ? And may not their own iins 
and fufFerings occafion grief and forrow ? And ought 
they not to feel for the fins and calamities of others, and 
the finful, wretched ftate of mankind in general, and 
mourn and lament, in the view of thefe evils ? Muft 
they always be all joy and gladnefs, and feel no mental 
pain and forrow ? 

Answer. A Chriftian ought to regard his perfonal 
intereft according to its comparative greatnefs and real 
worth ; but muft have no intereft of his own, diftind 
and feparate from the general intereft, or the higheft 
and beft intereft of the whole univerfe. This is the in- 
tereft to be regarded and fought fupremely, and the in- 
tereft of every individual of this whole, according to 
the importance and worth of it - % and as this muft be 
fmail and inconliderable in companion with the grand 
intereft cf the whole, it muft be difregarded and given 
up, if it be inconiiftent with the greateft good of the 
whole. And he muft and will have an averfion from 
and dread of perfonal pain and fufiering, as it is in itfelf 
an evil ; but this is conftftent with rejoicing at the fame 
time in the happinefs of ethers, and in the greateft ge- 
neral good, and he will have a peculiar fatisfac\ion and 
joy when he believes and realizes that his pain and fuf- 
iering will promote the good of the whole, which is in 
all inftances true by the fuperintending care of the Re-, 
deemer. Thus the apoftles, when they were beaten asd 
put to fliame by the council cf the jews, " departed 

from 



9ERM. XX, »Y THE ftU&t OF NUN. $£*j 

from the prefence of the council, rejoicing that they 
were counted worthy to fuffer mame for his name." 

And Chriflians ought, and cannot but be affected with 
the fin and mifery of mankind fo far as it comes under 
their view, and to be pained and grieved, when they 
attend more particularly to it ; for it is in itfelf a great 3 
and to us incomprehenfible evil, and might well fill a 
benevolent man with infuppor table pain and for row, 
and fink him into the moft diftrefting gloom and over- 
whelming grief, were he not certain that all this is un- 
der the direction and particular care and regulation of 
uncontroulable wifdqm and goodnefs, and has taken place 
becaufe it is neceffary for the greateft good, on the 
whole, and no more fhall exift than {hall anfwer this 
end, the glory of God and the greateft poilible happinefs 
of his kingdom : fo that it is on the whole beft there 
mould be juft fo much evil in the univerfe as there is 
arid ever will be. But when he attends to this his for- 
row is in a great meafure turned into joy. And could 
he have as clear and comprehenfive a view of the good 
that will be the iffue of all the evil that takes place, 
as the inhabitants of heaven have, all his forrow 
would entirely ceafe, and nothing would interrupt or 
abate his pleafure and holy joy. But in this imperfect 
ftate, where fo much evil is felt, and prefent before our 
eyes, and the good which will be the confequence of all 
this, though believed to be certain, is not fo prefent and 
in fo full and clear view as the evil, the latter, efpecially 
at times, will occafion pain and forrow. The good man, 
in this very imperfect ftate efpecially, cannot be equally 
attentive to every object at the fame time, and when 
his attention is particularly turned to the evils that take 
place, and his mind is impreffed with them, he will have 
pain and forrow, though he does not doubt that ail 
things are ordered for the beft, and that all the evil will 
iffue in the greateft good, while the latter is more out of 
fight, or lets the object of his attention, and confequent- 
ly makes a lefs impreilion on his mind. At other times 
his attention is fixed ©n Chrift, his character, works 

and 



35$ SOB IS GLORIFIED SeRM. XX. 

And deiigns, and the good he will bring out of all evil, 
his faith is ftrorig, and realizes invifible things, that all 
things are going on well, and could not be better, as 
they are guided by infinite wifdorn and goodnefs. His 
pain and lbrrow are turned into comfort, joy and praife. 

Thus the Chriitian has his joys and forrows in this 
imperfect, finful flate : but the latter never takes place 
to that degree as wholly to exclude the former ; but in 
the midft of forrow he has joy, and, in a fenfe and de- 
gree, rejoices always 4 So the apoftle Paul u had great 
heavineis and continual forrow in his heart," in a view 
of the fin and mifery of his nation ; yet in the rnidft 
of his forrow he had matter of joy* Therefore he re- 
p relents himfelf, "forrowful, yet always rejoicing." 
And he commands Ghriilians to rejoice in the Lord 
always, and repeats the injunction : " And again I fay, 
rejoice. Rejoice evermore?' And our glorious Saviour, 
when in a Hate of humiliation on earth, did in his 
human nature rejoice in fpirit, in the divine will, and 
fovereign, wife difpofal of all things and events, refpecl:- 
ing the children of men : -[Luke x. 21, 22.] Yet he 
wept over Jerufalem, when his mind was impreifed 
with the fin and ruin of the inhabitants of that city. 
And though he rejoiced and was glad that Lazarus was 
dead, as it was neceffary for the glory of God and the 
good of his difciples, yet when he faw Mary and her 
friends who were with her weeping, he groaned in 
fpirit, was troubled, and wept. 

Question III. We believe a Chriftian may have 
fuch comfort and joy as has been defcribed ; but as 
fome are doubtlefs deceived, and make great preten- 
tions to this joy, who have only a falfe and fpurious 
kind of joy, we mould be glad to know how, and by 
what, the former may be ■diltinguifhed from the latter ? 

Answer. This may be in iome meafure illufcrated 
and decided by the following particulars : 

1. The Chriftian's joy is pure, calm and ferene, and 
is better felt than expreilcd ; therefore does not make 
him talkative, and forward to tell of his joy, unlcfs 

when 



SERM. XX. BY THE SINS Of' MEN. 353 

when it appears neceifary for the inftruction and benefit 
of others ; and then he is difpofed rather to fpeak of 
the matter and reafon there is of comfort and joy, than 
to dwell on his own comfort and enjoyment. He is 
humble, and has a low and mean opinion of himfelf, in 
proportion to the degree of his comfort and joy. 

2. This joy does not tend to exclude or abate a 
fenfe of the evil of fin, and the ill-defert of it, and of 
th t mifery which takes place in confequence of it : but, 
on the contrary, the Chriftian has a clear view of his 
own finfulnefs, the hatefulnefs of it, and of his defert of 
evil, when he rejoiceth in the Lord : his joy does not 
abate his fenfe of this, but rather increafes it. Nor is 
he infenfible of the evil of fin in general, and of the 
mifery that comes and will come on men for their iins, 
while he rejoices that the wrath, even all the fins and 
mifery, cf man, fhail praife God. 

Therefore they whofe religious joy arifes from a be- 
lief that there is no great evil in fin, and that God can- 
not juftly, or if he could, will not, punifh it with ever- 
lafting deftruclion, have only a groundlefs and falfe 

3. This joy is fo far from making perfons carelefs, 
fiothful and inactive in religion, that it is attended with 
directly the contrary. They hate fin, and endeavour 
to avoid it, and feek deliverance from it, and ftrive to 
prevent and fupprefs it in others as far as they have 
opportunity and ability. They are fervent in fpirit, 
ferving the Lord. When they rejoice that he is pr ailed, 
they feek to honor and praife him in all poffible ways. 
Thefe cannot be feparated, as it would imply an exprefs 
contradiction. They not only praife God, but pray to 
him. Their comfort and joy is not inconfiftent with 
engagednefs and pleafure in prayer ; for the latter is 
implied in the former. They pray for deliverance from 
all that which appears to them to be evil, and for all 
things which they judge defirable for themfelves and 
others, and which appear moll for the glory of God, 
and the advancement of his interdt and kingdom 
among men, 

Z z But, 



354 S0D * s GLORIFIED Serm. XX, 

But, in all their defires and prayers, they are refigned 
to the will of God* They fubordinate all to that, and 
lay, If it be confiftent with thy will — defiring that his will 
may be done, which they know is beft, moft wife and 
good, however contrary it may be to their partial views- 
and particular delires. And in this refignation to the 
divine will, and acquiefcence in it, there is implied an 
earned defire and prayer. " Thy will be done/ 5 may 
be a ftrong and earneft petition, and always is fo, when 
it is attended with a proper fenfe of the defirablenefs 
and importance that it mould be done in all inftances, 
as implying the greateft poflible good, and with a dif- 
pofition to rejoice in it* 

It is therefore certain that they are flrangers to the 
joy of true Chriftians, who, under a pretence of believ- 
ing that ail things and events are fixed by the will of 
God, and take place in the beft manner, and that what- 
ever is is right and beft, are wholly carelefs and eafy 
with regard to their own ftate and conduct, and what- 
ever fins and evils take place ; have no defires to crofs 
any of their inclinations, and to be virtuous and holy, 
living in the neglect of fervent devotion, prayer and 
praxfe. 

On the whole, 

This fubjecl is fuited to excite Chriftians to attend to 
and improve the truth contained in the text which has 
been explained, fo as conftantly to enjoy the fupport and 
comfort which they need, and which is offered to them, 
in the prefent dark and feemxngly evil ftate of things 
in this world. Were it not for this truth, there would 
be no fupport for Chriftians, but their minds would be 
involved in the moft painful gloom, in the view of 
their own finful ftate, and the fin and mifery which 
abound in the world, directly tending to the difhonour 
of God, and the ruin of all that is defirable ; attended 
with diforder and confufion, of which no bounds or 
end can be realized or known, or fo much as con- 
jectured. The good man would have no place on 
which he could let his foot, to prevent his finking and 
being overwhelmed in darknefs and defpair. 

But 



SeRM. XX. BY TH1 SINS OF MEN. 355 

But when the Chriftian attends to this truth, and 
feels the certainty of it, his feet ftand on a folid foun- 
dation, on a rock which cannot be moved : he feels 
calm, and has divine fupport and comfort, in the midli 
of the ftorms and raging waves which tofs themfelves 
as if they would overwhelm the world. He looks 
above all thefe threatening appearances, and beholds a 
ferene Iky, and knows the ftorm will loon be over, 
and the daihing waves will ceafe, and the fun will 
fhine more bright and pleafant than if there had been 
no ftorm. The Chriftian, whofe mind is firmly efta- 
blifhed in this everlafting truth, and is fure that all 
things will iflue well, and that it is beft they mould 
take place juft as they do, that good will be the ifiue of 
all the evil, though he cannot but be afiecled with the 
evils, moral and natural, with which he is furrounded, 
and that more or lefs at different times, yet will have 
fufficient fupport, and be filled with comfort and joy, 
efpecially at times, knowing that the Lord reigns, that 
the wrath of man mail praife him, and the remainder 
of wrath he will reftrain. 

It therefore becomes Chriftians, as their duty and 
intereft, to attend to this truth, taken in the whole ex* 
tent of it, to keep it in their minds, and maintain a 
conftant aflurance of it, whatever appearances there 
may be to the contrary. It is to be feared that many 
Chriftians are greatly deficient in this. They dwell 
too much, if not wholly, on the dark fide of things, on 
the evils which are in their view, and luffer much 
gloom, dejection and pain of mind, for which there is 
no good reafon, and which they might efcape, if they 
looked more at the bright Jlde, prefented in the truth 
which has been confidered, and kept it always in view - 7 
and their tears of forrow would be in a meafure dried 
up, and fucceeded by tears of joy. It is obfervable that 
Chriftians, when they meet with great difappointments 
and calamities, either perfonal or public, in which the 
intereft of the church and religion is concerned, are 
obliged to make ufe of this truth for their fupport and 

comfort— 



356 ths author's farewell Serm. XXL 

comfort — " The Lord reigns, and orders every thing 
right and well," &c. And if Chriflians would keep this 
in conftant view, and fee and realize the hand of God 
in every event, they would have conftant fupport and 
comfort, and live more to the glory of God. And this 
tends to deftroy all contracted, felfim views and feel- 
ings, and to enlarge their minds, while they attend to 
the divine character, government and kingdom, and 
the power, wifdom and goodnefs by which all things 
in the univerfe are directed and governed. And the 
more they realize and are pleafed with this, the more 
they refemble the inhabitants of heaven, and are pre- 
pared to be members of that happy fociety, and join 
with them in rejoicing and praifing the only wife God 
their Saviour forever and ever. Amen. 



ADVERTISEMENT, 

THE Author hopes the candid reader will not be difpleafcd 
with his /peaking Jo much in the Jirjl per/en fingular in the 
following difcourfe. Such egotifm in general is dif agreeable 
to him ; and he has therefore avoided it in his other dif 
courfes, as the reader will perceive. But the following be- 
ing of a peculiar kind, feemed to render it neceffary ; and 
it is hoped will not be thought felfifh, a/fuming or improper. 

&ttmmi xxl 



The Author's Farewell to the World. 



Pfalm lxxvi. i q, Surely the wrath of man fhall praife 
thee : the remainder of wrath jhalt thou re/lrain. 

THESE words have been explained in the preced- 
ing difcourfe, and it appears that they contain 
the following important truth : 

That 



SfiRM. XXL TO THE WORLB. 357 

That God, in his infinite wifdom and goodnefs, has 
determined that there mould be juft fo much evil, both 
moral and natural, as has been, now is, and ever will 
be, and no more ; as it is moil fuitable and neceffary to 
make the brightefl difplay of his perfections, and effect 
the greateft good, glory and happinefs of his eternal 
kingdom ; therefore it is moft wife arid beft that all 
this evil Ihoukl exift : and every inftance of it, greater 
or lefs, God will overrule to anfwer this end, in the 
higheft. pofuble degree. 

It has been fhewn that this truth, being believed and 
properly improved, is a fufficient and the only founda- 
tion for the fupport, comfort and joy of the benevo- 
lent friends of God, in all the darknefs, confufion, fin 
and mifery with which they are furrounded. 

And now, ftanding on this fure, firm foundation, 
this immoveable, everlafting rock, I look round, and, 
as far as I am able, view the world of mankind, and 
take my leave of them, expecting foon to put off this 
my tabernacle. 

I am old, having lived near fourfcore years, and I 
know not the day of my death \ but have no reafon to 
think it is far diftant. 

It is my earneft wifh to leave a bleiling behind me 
when I fhall go hence : and I have the confolation to 
know I mall. Jefus Chrift is the fame, yeflerday, to- 
day and forever. He lives and reigns head over all 
things to the church. He will reign till all his enemies 
are put under his feet ; till he has deftroyed the works 
of the devil, and perfectly completed the work of re- 
demption ; yea, he will reign forever. He will caufe- 
all the kingdoms of this world, in which Satan has 
reigned fo long, to become his own kingdom, and all 
nations fhall ferve him, and be holy and happy under" 
his influence, protection and fmiles. Of this bldTed 
time the Bible is full of predictions and promifes. This 
blefling I leave behind me for the world to enjoy long 
after I am dead ; fori am fure that the time is coming 
when all the families and nations of the earth fhall be 

hUfftit 






35$ the author's famwecl Serm. XXI. 

£/^£<f in jefus Chrift. The affurance of this affords 
fupport and confolation to me, while I am furveying 
mankind in their p'refent finful and wretched ftate. 

It is doubtlefs impoilible to make an exact calculation 
of the number of inhabitants now living in this world, 
which {hall be agreeable to the truth, and may not err 
in fixing on millions lefs or more than do actually exift. 
But they who have attended to this point, and perhaps 
are befl able to judge, have fuppofed that tnere are not 
lefs, but perhaps more, than eight hundred millions of 
people now living on earth: that of thefe, four 
hundred and eighty-one millions are Heathens ; one 
hundred and forty millions are Mahometans ; and 
nine millions are Jews. All which amount to fix 
hundred and thirty millions. There remain one 
hundred and feventy millions, which are fuppofed to 
be nominal Chriilians. Of thefe ninety millions are 
Papifts, thirty millions of the Greek Church, and fifty 
millions Proteftants, 

It is not probable that this computation is exact, ac- 
cording to the truth, ?,nd fome may make a different 
one ; but this is perhaps as near the truth as any that 
can at prefent be made. I cannot fpeak to all thefe, fo 
as to be heard, and there is but a very fmall number, 
compared with the whole, whom I fhall ever know in 
this world, or who will know or hear of me. But I 
am fure to meet not only all who are now in the 
world, but all the countlefs millions who ever have 
lived, or fhall exift hereafter to the end of the world, at 
the day of judgment, when I fhall know the character 
of every individual perfon, and mine will be infpected 
and known by all. 

The earth is far from being filled with inhabitants. 
There is room for many more, probably a thoufand, 
yea many thoufands, to one of the prefent inhabitants. 
The earth when properly and fully cultivated, and the 
produce prudently ufed to anfwer the ends of living, 
would fupport a multitude of inhabitants, even beyond 
all our prefent calculation, Noah and his fohs, and 

in 



SeP-M. XXI. TO THE WORLf, 359 

in them every generation of mankind who have de- 
fended from them, received a command from God to 
multiply and Jill the earth. This command has not 
yet been properly regarded by mankind ; but, inftead 
of this, they have in a great meafure depopulated the 
earth, by wars and cruel flaughters of each other, and 
the practice of a variety of deftruclive vices, by which 
multitudes have been immaturely cut off in every age. 
And, by reafon of the great corruption and horrid re- 
bellion of mankind in every age, God has been pleafed 
to ihow his difpleafure by deftroying the bigger half 
that have been born, in their infancy, or the early 
days of youth. But the time is coming when a genera- 
tion fliall rife up who fhall know and fear the Lord, 
and love their neighbour as themfelves, and fhall learn 
war no more, and there mail be none to deftroy or 
hurt in all the earth : and, in the practice of piety and 
every focial virtue, under the fmiles of Heaven, they 
will be happy, and multiply and nil the earth. 

According to the foregoing calculation, the greater 
part of mankind now on the earth are in a ftate of 
Heathenifm ; and there are near as many Jews and 
Mahometans, as nominal Chriitians, who are profeiTed 
enemies to Christianity, and are in as bad, yea, worfe 
ftate, than are the heathen. 

It is the preceptive will of God our Saviour, that all 
men mould come to the knowledge of the truth and 
be faved. He commanded his difciples to " go into 
all the world, and preach the gofpel to every creature." 
And every one to whom the gofpel is preached is com- 
manded to repent and believe the faving truth. It is 
therefore wholly owing to the difobedience and wicked- 
nefs of man, both Chriftians and Heathen, Mahometans 
and Jews, Infidels and Atheifts, that the gofpel has not 
been preached to all mankind, and that they have not 
ail embraced it, to the falvation of their fouls. 

Notwithstanding man's natural difpoiition to oppofe, 
hate and reject the gofpel, and the many difficulties and 
dangers which hence arife, in attempts to fpread the 

gofpel 



35o the author's farewell Sj&rm. XXL 

gofpe! among the Heathen and others, it is the duty of 
Chriftians to exert themfelves, and take every proper 
method to propagate it far and wide, to the utmoft of 
their power, looking to and trufting in Chrift, to caufe 
his word to run and be glorified. Love to Chrift, and 
benevolence to men who are perifhing in darknefs and 
fin, are fufficient, if properly exercifed, to induce 
Chriftians to unite in the profecution of this moit im- 
portant affair. Chriftians enjoy the richeft treafure by 
the gofpel, and they will not diminiih but increafe their 
own part in it by their attempts to impart it to others. 

Within a few years paft a great and extraordinary 
zeal and engagednefs to propagate the gofpel among 
the Heathen, and others who have it not preached to 
them, has appeared, and been uncommonly exerted, 
both in Europe and America. And I obferve with ap- 
probation and pleafure, that all the focieties which have 
been formed are agreed in the ' great and leading 
doctrines of the gofpel, which have been called the 
doclrines of grace, or Calvinifm ; and that they appear, 
in all their publications,, to exprefs a fpirit of true piety, 
and zeal to maintain and propagate thefe doctrines, 
and to approve of no miffionaries who do not appear 
cordially to embrace them, and to be truly pious, as 
1 am certain that this is the only fcheme of doctrines 
which is confiftent with itfelf, and with the Bible, and 
luited to convey faying truths to the minds of men. 

This is an important and commendable defign and 
work, and worthy to be purfued with increafing zeal 
and fteady perfeverance by all Chriftians, whatever 
difficulties, difappointments and apparent difcourage- 
ments may occur. And though the attempts ihould 
not be fucceeded in the converlion of one heathen, yet 
they who honeftly, and from truly Chriftian principles, 
engage in this caufe, however much they rifk or ex- 
pend, and even if they lofe their own lives in it, they 
will really lofe nothing by it, but meet with a rich re- 
ward. And if hut few fouls fhall be gathered to Chrift 
and be faved, this will more than compenfate for all 

the 



■SlRto. XXI. TO THE WORLD. 361 

the colt and pains that can be bellowed in the caufe ; 
for one foul is worth more than ten thoufand worlds. 
And though Ifrael be not now gathered, and there Ihall 
be no great and remarkable fuccefs at prefent ; yet they 
Ihall be acceptable in the eyes of the Lord, and it w r ill, 
in ibme way, though now unknown to us, ferve to pro- 
mote and haften on the happy day when the Heathen 
fhall be given to Chrilt for his inheritance, and the ut- 
termoft parts of the earth for his poffeffion. 

In this view I rejoice when I am taking my leave of 
the world, and heartily wim fuccefs and God fpeed to 
all who are, and the many more who hereafter mall be, 
engaged in this happy, glorious work. 

Of nominal Chrillians above two thirds are Papilts, 
or of the Greek church, and near one third are Protef- 
tants, who are not more than the lixteenth part of the 
inhabitants of the earth. The Popifh church has cor- 
rupted the gofpel, introduced innumerable fuperftitious 
inftitutions and practices, and an idolatry, in many re* 
fpects more grois and wicked than that of the Heathen, 
In fcripture the head of this church, the Pope, is called 
Antichrift and the Beaft, who, with all his followers, 
who receive his mark, are doomed to deftruclion. The 
Greek church is funk into ignorance and fuperftitkm, 
and have departed from the effential truths and duties 
of Chriflianity. We are not therefore to look into 
either of thefe churches for many, if any, real Chrillians. 
As public bodies, they will ceafe to exift, when real 
Chriftianity, in the truth and power of it, Ihall prevail 
through all the world. I therefore take my leave of 
them, as by the fcripture doomed to deftruction. 

The Proteftants, who began their feparatiGn from the 
church of Rome in the lixteenth century, when what is 
called the reformation from Popery took place, under 
the preaching and and writings of Luther and Calvin, 
and many other reformers, are now divided into 
various different feels, parties and denominations, differ- 
ing in the doctrines which they hold, and in their 
manner of difcipline, and in the mode of adminiltering 
A a a the 



362 THE AUTHOR'S FAREWELL $ZRM. XXL 

the ordinances of baptifm and the Lord's fupper, and 
the proper fubjects of thefe ordinances, and in the mode 
of worfhip, &c» In the time of the reformation, and 
for fome time after, the body of the reformed agreed 
in the moft important and fundamental doctrines of 
the gofpel, which appears by their confeffions of faith 
and catechifms, which they publifhed, and are the 
fame, as to fubftance, with the doctrines which Calvin 
publifhed in his Inftitutions. The articles of faith of 
the church of England, formed not long after the re- 
formation from Popery, are after the fame model, 
Calviniftic. About the middle of the feventeenth 
century, a confeiTion of faith and catechifms were 
formed by an affembly of divines, called together from 
England and Scotland, by both houfes of the Englifh 
parliament ; which confeffion and larger and mialler 
catechifms were approved and ordered to be publifhed 
by both houfes of laid parliament, and the parliament 
and general affembly of the church of Scotland. And 
they were fubfcribed or alien ted to by all ranks of 
people in England, Scotland and Ireland. This con- 
feffion of faith, and thefe catechifms, are what may be, 
and is generally, called Jtncl Calvinifm. And they have 
been affented to, taught and maintained by many to 
this day. 

But doctrines contrarv to thofe contained in this 
confeffion of faith were introduced among Protectants 
not long after the reformation from Popery, and 
were confiderably fpread, when the above laid con- 
feffion was formed ; fuch as are called Arminianifm, and 
Antinomianifm, and thofe held by Arians and Socinians, 
who not only agree with Arminians in rejecting Calvin* 
inn, or what are called the doctrines of grace ^ but deny the 
divinity of Jems Chrift. Thefe doctrines have had a 
great increafe and fpread among Proteftants, fince that 
time, efpecially in this century ; and the prevalence of 
Deifm, to which thefe doctrines have a direct lead, has 
taken place, and real, practical religion has decayed, 
and vice of alincft every kind has increafed and abound- 
ed 



SERM. XXL TO THE WORLD. 363 

cd in proportion to the propagation of thefe doctrines, 
which are oppofed to Galvinifm, and have a tendency 
to fpread infidelity. 

About the middle of this century the attention of 
multitudes was roufed, and there was a great and re- 
markable revival of religion, in Britain, Ireland and 
America, principally under the preaching of Whitefield, 
and thofe who joined with him. Great numbers were 
hopefully converted, and embraced the doctrines of 
Calvinifm. But there was too great a mixture of de- 
lusion and falle religion, which has continued and been 
fpreading fince that time, while the whole has been the 
mean of the increafe of light and knowledge of the 
truth, by which true religion has been diftinguifhed 
from that which is falfe, and the important doctrines 
of the gofpel have been pointed out and vindicated, in 
oppofition to the various errors which have been em- 
braced by many, by the writings or preaching of thofe 
who have appeared to have come to the knowledge of 
the truth. But by far the greater part, even the body 
of the people, appear not to have partook of the benefit 
of this revival of religion ; and moil: who lived in the 
time of it were prejudiced againft it, and oppcfers of it, 
and many of thofe who at firft appeared friendly to it 
apoftatized, and either embraced errors and falfe re- 
ligion, or abandoned themfelves to vice and infidelity ; 
and on the whole it has been the mean of hardening 
men in fin, and againft the truth and all true religion, 
and againft Chriitianity itfelf ; fo that religion has been 
gradually decaying, in general, from that time to this, 
and the above mentioned errors, and Deifm, and even 
Atheifm, have been faft fpreading, and greedily em- 
braced by multitudes, in oppofition to all truth. And 
vice and immorality have kept pace with this, as the 
natural effect. 

Deifm and Atheifm, which are near akind, as the 
former really implies the latter, and naturally runs into 
it, both being not only oppofition to Chriftianity, but to 
all religion, have for a century had a rapid fpread in 

Germany., 



364 the author's farewell Serm. XXI, 

Germany, and more or lefs in all parts of Europe. 
This has been promoted with uncommon zeal, and 
fecret cunning, by a number of pretended philofophers, 
who, with their abettors, have at length effected the 
public expulfion of Chriftianity from France. And they 
do not Hop here, but are determined, as foon as poffible, 
to effect the extirpation of Chriftianity and all religion 
from the Chriftian world. Yea, they extend their 
views farther, and are attempting, as far as they mall 
have opportunity, to put an end to all religion of every 
kind, and all civil government, in every nation on 
earth, where there is any degree of thefe. They have 
extended their views to America, and have emiffaries, 
both fecret and more open, attempting to fpread thefe 
pernicious principles ; and there are multitudes, efpecial- 
ly of the riling generation, who are prepared to receive 
them. 

Though there have been of late fome inftances of ap- 
parent revival of religion, both by zealouily embracing 
^and promoting Calvinifm, or the true doctrines of the 
gofpel, and exhibiting the power and life of experi- 
mental religion in practice, both in Europe and 
America; yet the great body and mafs of the people 
are evidently faff growing more and more corrupt in 
principle and practice. But very few of the whole are 
willing to make a profeflion of religion, and by far the 
greater part of profeffors do not underftand or believe 
the important, effential doctrines of the gofpel, and are 
far from a fteady, zealous conformity to the holy rules 
of it in practice, and mining as lights, in distinction 
from the world. Attending on public worfhip is more 
and more neglected and defpifed ; and profanation of 
the fabbath is more common, by irreligious vints, vain 
companies, and walking or riding abroad in companies. 
Family religion is generally excluded ; and family go- 
vernment and good order, and the religious instruction 
and education of children*, is become very rare, and 
generally neglected ; which gives a dark and melan- 
choly profpect reflecting the religion and morals of 

the 



SERM. XXI. TO THE WORLB. 365 

the rifing and future generations. And in proportion 
to the neglect, of public worfhip, and the profanation of 
the fabbath, and the increafe of profanenefs and other 
vices, there is an increafing defire and engagednefs to 
attend the foolifh, wicked and corrupting diveriions of 
the ftage or theatre, and other finful affembiies and 
amufements. 

The prefent ftate of religion, both as to the doctrines 
and practice of thofe who profefs to believe that 
Chriftianity is a divine inftitution, and of thofe who are 
profeffed infidels, affords a clear practical demonstration 
of what the Bible abundantly holds forth, viz. that true 
religion, in principle and practice, cannot be prefer ved 
and maintained in the world, but will foon vanifh, be 
rejected and loft, if the powerful influences of the Spirit 
be withheld, and do not attend the preaching of the 
gofpel, and the adminiftration of the inftituted ordinan- 
ces of it, to the faving converiion of tinners, and the 
quickening, Strengthening and comfort of believers. 
When men remain under the power of the natural 
corruption and ignorance of their minds, not being 
born of the Spirit, and taught of God fo as to come to 
the knowledge of the truth, by the renewing of their 
minds, their carnal mind, which is enmity againft 
God, will either lead them to reject the gofpel wholly 
as a mere fable, and not worthy of credit, or to cor- 
rupt it in the doctrines and duties which it inculcates, 
fo as to render it conformable to the corrupt inclina- 
tions of their own hearts. And this is no new difco ve- 
ry, but the evidence of it has exifted and been increaf- 
ing ever fmce Chriftianity has been publifhed to the 
world, by the treatment it has received from all to whom 
it has been preached, except thofe who have known and 
acknowledged that they were brought to underftand 
and embrace it by the invifible and powerful operations 
of the Spirit of God ; that, were it not for this diftin- 
guifhing, fovereign goodnefs of God, and they had been 
left to themfelves, they mould not have believed and 

embraced 



%66 the author's farewell Serm. XXL 



J 



embraced the gofpel, and difcerned and loved the truths 
and duties there revealed, but mould have perfevered in 
ignorance and difobedience. 

This evident fact is a continual, (landing evidence of 
two things, viz. That Chriflianity is a wife and holy in- 
flitution, and from heaven ; and that mankind are to- 
tally depraved. 

i. This is an evidence that Chriflianity is from hea- 
ven, and a holy inititution ; and that two ways. It is 
an evidence that it is from heaven, from its being con- 
tinued and maintained in the world to this day, not- 
withftanding the great and continual oppolition of man* 
kind to it, and their unwearied attempts to extirpate or 
corrupt it. Had not Jefus Chrhl: been from heaven, 
and was he not gone there to maintain his caufe and 
church on earth, lb that the gates of hell mould not 
prevail againft it, agreeable to his promife, by the con- 
itant exertion of his power and invifible influence, Chrif- 
tianity and the church could not have lived to this 
time, but the great truths on which the true church of 
Chrift is built would have been difcarded and forgotten 
long ago. And it is an evidence that Chriflianity and 
all the eliential doctrines of it are from heaven, and that 
it is an holy inflitution, that it is fo difagreeable and 
difpleafing to fallen, depraved men, by which they are 
difpofed to oppofe' and reject it, unlefs corrupted and 
altered fo as to be agreeable to their tafle, and their 
reigning lulls. Had the gofpel been of men, a mere 
human contrivance, it would have been fuited to the 
natural humour, tafte and inclinations of man, fo that 
there would be no need of a fupernatural change of 
heart in order to their cordial approbation of it, and 
compliance with the doctrines and precepts of it. But 
if it be from heaven, it mufl be a holy inflitution, and 
therefore difagreeable to fallen man. Were it fuited to 
pleafe the corrupt taile and finful inclinations of man, 
it would be worfe than nothing, and could not be from 
heaven. But fince the true doctrines and precepts of 
Chriflianity are directly contrary to the heart and reign- 
ing 



SfiRM. XXI. TO THE WORLD. 367 

ing inclinations of fallen man, fo that he muft be born 
again and be a new creature, in order to his being a 
friend to the gofpel, or even understanding and believ- 
ing it, it is certainly an excellent, holy inftitution, and 
muft be from heaven. Agreeable to this, Chrift faid to 
the Jews, " I am come in my Father's name, and ye re- 
ceive me not. If another mall come in his own name, 
him ye will receive." And Paul faid, " If I yet pleafed 
men, I mould not be the fervant of Chrift." 

2. This is an evidence of the total depravity of man- 
kind ; not only that they are fallen and depraved, but 
that they are wholly depraved in all their moral powers — 
have not the leaft degree of right moral tafte and incli- 
nation, but are wholly under the power of the contrary. 
As the fcripture fays, " They are altogether become fil- 
thy ; there is none that doth good, no not one." When 
a revelation comes from heaven perfectly wife, holy and 
good, and fuited to relieve and fave man from his fal- 
len, wretched flate, revealing a Saviour infinitely excel- 
lent and glorious, full of grace and truth, and offering 
complete, eternal falvation to every one who is willing 
to have it ; if man had the leaft degree or fpark of. mo- 
ral goodnefs or inclination ; yea, if he were not wholly 
an enemy to God and every thing right and holy ; he 
would not hate and reject fuch an offer, but gladly em- 
brace it. Mankind would not join together to invent 
fome way to corrupt and fpoil it, or root it out of the 
world, were they not total and ftrong enemies to God 
and all that is wife and good, and confequently enemies 
to their own good. " This is the condemnation" of 
man, as totally corrupt and an exceedingly criminal ene- 
my to God, " that light is come into the world, and 
men have loved darknefs rather than light, becaufe their 
deeds were evil." 

But, to return to the view which has been given of 
the prefent ftate of the world : It appears to me, as it 
alfo doth to fome noted writers on the Revelation, that 
the fixth vial, mentioned Rev, xvi. 12* — 16, is now run- 
ning, and began to be poured out at the beginning of 

■ the 



68 THE AUTHORS FAREWELL SfRM. XXt 



the eighteenth century, or fome years before, and will 
continue to run fome part of the nineteenth century, 
perhaps near fifty years of it. Under this vial John 
M faw three unclean fpirits, like frogs, come out of the 
mouth of the dragon, and out of the mouth of the beaft, 
and out of the mouth of the falfe prophet. For they 
are the fpirits of devils, working miracles, [or wonders] 
which go forth unto the kings of the earth, and of the 
whole world, to gather them to the battle of the great 
day of God Almighty." Eight years ago I publifhed a 
particular explanation of this paffage in a Treatife on the 
Millennium. It is needlefs to repeat that. I fhall only 
obferve here, that this is a reprefentation of the uncom- 
mon fpread and prevalence of error and wickednefs of 
every kind over all the world, among all orders of men, 
efpecially the Chriflian world, under the influence of 
the devil, by which men in general will be in an unufual 
degree combined, engaged and armed againfl the reign- 
ing God the Saviour, and fhall produce great, flrange 
and wonderful events. And when the iniquity of the 
world is become full, and men in general are ripe for 
deftruclion, God will come forth out of his place to pu- 
nilh the world for their wickednefs, in a moft terrible 
battle againft them, by pouring the moll dreadful cala- 
mities and deftruction upon them, under the feventh 
and laft vial of the wrath of God, which is reprefented 
in this chapter, verfe 17th to the end, and in the xixth 
chapter, verfe 1 1 th to the end. This will prepare the 
way for the introduction of the millennium, when the 
church of Chrift fliall increafe and profper, in an unex- 
ampled ftate of purity and happinefs, for a thoufand 
years. 

In the view of this prefent dark and evil ftate of the 
world, and the profpect of yet greater wickednefs and 
more dreadful calamities which are to take place for ages 
and generations to come on the ftage, I now take my 
leave of it, with a mixture of grief and joy ; knowing 
that all this wrath of man mall praife God, and all the 
fin and mifery that will take place is neccfiary for, and 

will 



SffcM. XXI. TO THE WORLB. 369 

will iflue in, the moil glorious difplay of the Divine Cha- 
racter, and the greater!: glory and happineis of Chrift 
and his church ; and that he will haften an end to thefe 
evils in this world as faft and as foon as it can be done 
confiftent with his wifdom and goodnefs, and fo as to 
brinoj n the millennium in the beft manner and time. 

I think their notion is entirely without foundation, 
yea, contrary to fcripture, who imagine that the end of 
the world may come, and Chrift come to judgment im- 
mediately, at any day or hour now. Chrift has fore- 
told many things which muft come to pafs between this 
time and that grand event. Nor, as they think, would 
the preaching of fuch a doctrine tend to awaken people, 
and prevent their going on in fecurity and fin, more 
than what conftantly takes place before the eyes of all, 
in the death of others, and reminding people that no 
one is fecure from death one hour ; that Chrift may 
come when they think not, and carry them out of the 
world, which will be as fatal to them, if they are living 
in fin, as if he had come to judgment. 

Nor is their opinion founded on any reafon or fcrip- 
ture, who think that bvt few of mankind, on the whole, 
will be faved. What our Saviour fays of this refpecled 
the then prefent time. His words are in the prefent 
tenfe : Ci Few are faved." He does not fay what will 
be in other ages of the world. He has foretold a time 
when all the kingdoms of the world {hall be brought in- 
to his church and kingdom ; and fo many may exift in 
this time as to outnumber all that will be left/ 

Therefore while I am taking my leave of the world 
of mankind, who now lie in the wicked one, and are 
going on from bad to worfe, I may look beyond this 
evil time, and with pleafure hail the incalculable mil- 
lions of holy and happy fons and daughters of Adam 
who {hall yet arife and live on the earth, and be glad 
and rejoice in the glory of Chrift and their falvation. 

How many and which of the nations which are now 

Heathen or Mahometans, will be preferved as a diftinct 

people through all the revolutions and dreadful judg- 

B b b menti 



17"o the author's Farewell Serm. XXL 

merits which are to take place preparatory to the mil- 
lennium, and will be then, or before, converted, and 
ihare in the bleflings of that day, cannot be now de- 
termined. And this is true with regard to the various 
nations now in Chriftendom. Some of them, and we 
know not how many, may become extinct, in the evil 
times that are coming, and the gofpel be carried to 
other nations, who do not now enjoy it* It is enough 
for us to know that every event and circumftance, with 
refpect to this, will be ordered in the wiieft and bell 
manner by Chrift, fo as to accomplish his purpofe, to 
glorify himfelf, and effect the great eft good of his 
church. As to the Jews, we know that mercy is in 
ftore for them. They fhali, more or lefs of them, be 
preferved a diftincl nation, through all the terrible ihak- 
ings of the earth which are coming, down to the mil- 
lennium, and have a large fliare in the bleilings of that 
day. 

I take my leave of them, being now in a fcattered, 
afflicted ftate, under the power of an evil heart of un- 
belief, in the allured, joyful profpecl of the great good 
that is coming to them, when their reception into the 
church of Chrift will be life from the dead, and the un* 
fearchable depth of the riches both of the wifdom, good- 
nefs and knowledge of Chrift will be forever adored by 
all the redeemed. Oil, how fhali all their paft and pre^ 
lent wrath, together with their future reconciliation, 
praife Him I 

When I turn my attention to Chriftendom, with 
pain and abhorrence I pals over the beaft, the Pope and 
his adherents, even all who receive the mark of this 
beaft, as doomed to certain deftruclion ; and I am with- 
out any ailurance that thofe who belong to the apoftate 
Greek church will cfcnpe this dreadful evil* 

But what mall I lay of or to thole who are called 
Proteftants ? Great numbers who live among Proteftants 
have profe'Ied to difbelieve and renounce Chriftianity, 
and many have written againft it, and attempt to prove 
that it is a mere fable, not worthy of the leaft credit* 

And 



SERM. XXI. TO THE WORLB, 37 1 

And though all they have written has been fully and 
often refuted, they perfilt. in their infidelity, and their 
number appears to be greatly increafing, either openly 
or more fecretly ; while they are affiduoufly endeavour- 
ing to infinuate their tenets by all pofiible means 
wherever they can have any influence, which they ap- 
pear to have, efpecially on the riling generation ; £o that 
they will foon be greatly the majority, if they are not fo 
•now, unlefs Clirift interpofe by his irrefiftible power. 

I take my leave of all thefe, knowing that if they per- 
flfi in their unbelief, they will die in their fins, and 
perifh in a greatly aggravated and everlafting deftruc- 
tion. But at the fame time I have the peace and com- 
fort, which no man can take from me, in the affurance 
that, though they are infinitely worfe than loft to them- 
felves, they are not loft to Chrifi and his church. For 
this their infidelity, a peculiar kind of aggravated wrath, 
and all the confequent evil which is coming upon them, 
will turn to- the praife of the Redeemer forever, and he 
will be more honoured, and the redeemed more happy, 
than if fuch infidels had not exiftedo 

Still a more affecting and dreadful light, if pofiible, 
opens to my view. There is in the Proteftant world, 
and among us, an innumerable hofl of people, who, 
though they do not profefs to difbelieve the gofpel, yet 
do not obey it, but live in oppofition to it, and in a 
conftant, allowed difobedience to Chrift, and that not 
only by refufing to do what he has commanded, but by 
greedily praclifing what he has forbidden. It would 
take many pages to enumerate half of the open vices 
which arc practifed by Proteftants, notwithstanding ail 
the restraints of civil government. Thefe vices abound 
among thofe in high ftations,, and in the low, rich and 
poor, learned and ignorant, old and young. From all 
thefe I take my forrowful departure, knowing that, un- 
lefs they repent, the time is coming when Chrift will 
fay to them, " Depart from me, ye workers of iniquity. 
Depart, ye curfed, into everlafting puniShment." But 
in ail this forrow, I am rejoicing, that Chrift will cleanfe 

the 



2,71, tlk AtTT^[©R*S FAREWELL SfRM. XXL 

the world from this wickednefs, and when the wicked 
are turned into hell, he will fill it with holy inhabitants* 
and he will be more glorified, and the church more} 
happy, than could be if all this wickednefs had not 
taken place. 

Another numerous clafs of Protectants now come into 
view,, who are too ignorant or erroneous to be faved. 
Many of thefe are included in the clafs laft mentioned, 
but not all ; for whether their lives be vicious, or what 
may be called moral, if they be ignorant of the gofpel 
tnd the truths of which it confifts, or if they do not 
believe thefe truths^ but deny and reject them, they can- 
not be faved by it. 

I am ienfible that I am now expoflng myfelf to the 
indignation and contempt of an increafing number, 
whole fentiments on this head are what they call catho-, 
lie and liberal, Thefe will fay to me, What right have 
you to make a creed for us, or any other man, and in- 
fi't that all mufl believe and cordially embrace the doc- 
trines you hold, in order to be faved ? We believe it is 
of no great importance what a man's creed is, or 
whether he has any, if he be honeil and fincere in what 
he does, and worihips God, and lives a good moral life. 

To thefe I have to fay, Ye are feme of thofe whom I 
mean to include in the above defcription. You affert 
that the doctrines or truths revealed in the gofpel, if 
there be any, are of" no importance, fo that he who does 
not believe them, and whatever he believes, and he who 
is totally ignorant of the truth, may be faved, as well as 
if they underfiood and believed the truth. You are 
yourfelves totally ignorant of the gofpel, and appear to 
be real enemies to it ; for if what you affert were true, 
the gofpel is worth nothing, and men may be faved 
without as well as by it. 

He only who believes the gofpel, as preached by the 
infpired apoftles, can be faved. If we exclude the fyftem 
of truth contained in the gofpel, we exclude the gofpel ; 
for it wholly confifts in a revelation of thefe truths. 
Some of them are thefe ; That ail mankind are finners, 

in 



fcRM. XXL to the worlb; 373 

in a ftate of total moral depravity by nature, in confe- 
quence of the apoftacy of their firft parents, and under 
the curfe of the righteous law of God : that Jeius 
Chrift came into the world fo fave fuch loll miners, by 
making a full atonement for their fms, by fuffering in 
their Head, and meriting eternal life for them by Jiis 
obedience, and power by the Holy Spirit to renew and 
fanctify them : all which is infinitely too great for any 
mere creature to do ; therefore he muft be a Divine 
Perfon, really God with us, manifefted in the human 
nature : that, in order to be faved, men muft be renew- 
ed unto holinefs by the Spirit of God, in which he is 
the firft mover, by regenerating them ; of which none 
have any defert or claim. Therefore he has mercy on 
whom he will, and whom he will he hardeneth ; which 
naturally and even neceffarily introduces the doctrine 
of the divine decrees with refpect to man and his falva- 
tion, and confequently refpecling every thing elfe ; and 
of election, and the certain perfeverance of believers to 
complete falvation : that men obtain pardon and j uni- 
fication by their union to Chrift, by their believing on 
and trufting in him for this, and all they want, which 
they receive, not out of refpecl: to any gcodnefs, worth 
or defert in themfelves, or any thing they do ; that 
they are wholly dependent on God, for every degree 
of right difpofition and will to do what God requires, 
and not in the ieaft on themfelves ; and this abiblute 
dependence on God exterids to every thing in which 
they have any concern : that their falvation is therefore 
altogether, from beginning to end, the effect of unde- 
ferved, free, fovereign grace : that true holinefs confifts 
not at all in felfifh affections, but in difinterefted love to 
God and man : that they who do not believe this gof- 
pel, and are not partakers of this holinefs, and perfevere 
in this way, will perifh in everlafting deftruction. 

Thefe doctrines are all contained in the gofpel ; and, 
with others not mentioned, which are implied in thefe, 
compofe a fyftem of truth, which is really the gofpel, 
md is pften in the fcriptyre called The Truth ; to 

x which 



374 YHE author's farewell Serm. XXI.* 

which Chrift came to bear witnefs ; which men muft 
come to the knowledge of, in order to be faved ; which 
all true Chriftians are reprefented as cordially embracing 
and walking in, as the bond of their union and love to 
each other. They therefore who do not receive this 
truths and love it, but in their hearts hate and oppofe it, 
do not believe the gofpel, are not friends to it, and can- 
not be faved. 

This is evidently true of the Arians and Soeinians, 
who deny the divinity of Chrift, and confequently the 
need of any proper atonement for iin, and oppofe many 
other doctrines of the gofpel, in which they agree with 
thofe called Arminians. Thefe latter deny the depravi- 
ty of man by the fin of Adam, or that he is totally de- 
praved, and that they fraud in any need to be regene- 
rated by the irreiiilible influence of the Spirit of God, 
in order to love God, and do thofe good works by 
which they may pleafe God and be faved. They are of 
confequence enemies to the do&rine of the decrees of 
God , as they refped: the agency of man, in the concerns. 
of his falvation, as being, with the other doctrines which, 
they deny, contrary to the natural felfimnefs, pride and 
imagined independence of man. There are others who. 
hold a mixture of inconfiftent doctrines, and do not 
profeifedly join with Arminians, but evidently fymbo- 
3ize with them in many refpecxs, and fo as to exclude 
the pure, eonnftent and efiential doctrines of the gofpel. 

Some there are who have been properly called Anti- 
nomians, who hold that Chrift has fo. abolifhed the 
moral law, that Chriftians are not under obligation to 
obey it. And there are many others who are real An- 
tinomians, who deny that any man can or ought to 
love the moral law, or God who made it, fo long as he 
is under the curfe of this law, and confiders himfelf fo, 
and has no hope of being delivered from it : but he 
muft have fome difcovery that God is merciful to fin- 
ners, and that there is falvation for them by Chrift. be- 
fore he can love God or his. law., And many, perhaps 
the noft of this clafs, hold that no wzn can love God 

©r 



SfRM. XXL TO THE WORLB. 375 

or the Redeemer, until he fees and believes, on good 
ground, that God loves him, and defigns to fave him ; 
that Chrift died for him in particular, and will fave 
him. The love, and all the religion, for which all thefe 
plead, is altogether felfifh, and has not a fpark of real 
Chriftianity in it, but is directly contrary to it. Jefus 
Chrift has declared it to be fo : [_Matih. v. 43, to the end 
rf the chapter, ,] He fays that the love to others which is 
grounded on their love to us is a felfifh, wicked love, 
which men of the worft character do exercife ; that 
Chriftian love is of a different and contrary nature, and 
fo difinterefted that it will extend to its worft enemies. 

There are many, who, though they do not exprefsly 
avow this felfifh doctrine, by which all religion is bot- 
tomed on felf love, but difcard it, yet defcribe the reli- 
gious views and exercifes of Chriftians as confifting very 
much or altogether in felfifhnefs, and urge the choice 
and practice of religion wholly from felfifh motives. And 
if it be urged that true religion will lead Chriftians to 
thofe dilinterefted affections, and that conduct, of which 
Chrift has fet us an example, they cannot underftand, 
but rather oppofe it. 

There is another clafs of people called Univerfalifts, 
who hold that all men will be finally faved. There has 
been for a few years paft a coniiderable increafe of thofe 
who profefs to embrace this fentiment. Of thefe fome 
are Arminians, others are Antinomians, and fome en- 
thuiiafts. Few or none of them appear to underftand 
and believe the pure, confiftent doctrines of the gofpel. 
They do not of late appear to increafe who openly ef- 
poufe this doctrine, and yet adhere to the Bible y and 
moft of thefe foon lofe their zeal in their caufe. And 
their belief appears to have its natural effect on them, 
and leads them to live a carelefs, irreligious life ; and 
numbers by degrees give up the Bible, and fink into in- 
fidelity. There is reafon to believe that there are many 
who do not profels to embrace this doctrine, to whom 
it is fo pleafing, that they wiih and hope it to be true ; 
and it has great influence upon them, and leads them to 

a 



37*> tHE' AUTHOR^ farewell SiERM. XXL 

a carelefs neglect of and concern about religion, and of 
ftricl morality, and ib hardens their hearts, that they 
are deaf to all admonitions, and will rather give up the 
Bible, and turn infidels, than admit that any will be 
miferable forever* 

All thefe, even thofe whofe outward conduct is not 
immoral, and who appear religious, who yet cordially 
embrace and are at heart pieafed with the errors which 
have been now mentioned, and whofe religious exerciies 
are grounded upon and conformable to them, are {Gran- 
gers to true religion, and in the way to deftruction : 
and all thefe falfe doctrines and notions of religion, and 
all the practical religion that is built upon them, will be 
confumed by Chrift with the Spirit of his mouth, and 
deftroyed with the brightnefs of his coming. Of thefe 
therefore I muft now take my leave, without the leaft 
difpofition to flatter them, or hope of their profperity 
in the way they are going ; and with a pleaiing certain- 
ty that all their errors and falfe religion {hall be utterly 
aboliihed by Chrift, and that he will be praifed and 
honoured by all thefe errors and this oppofition to him, 
however wide may be their fpread, and though they 
may continue yet a confiderable time, even to the end 
determined. 

I muft now turn to the public profeilbrs of religion, 
the members of the Chriftian churches, of various dif- 
ferent denominations, among Proteftants. 

The paftors of churches, or the clergy of every de- 
gree and character, come firft into view. It is doubt- 
lefs true, that the clergy are the leaders and principal in- 
ftruments in all the moral good and evil which takes 
place in Chriftendom. All of the clergy in the Protec- 
tant world, who muft be claifed with thofe before de- 
fcribed, by the erroneous doctrines they hold, or not 
preaching any fcheme of doctrines, but who really 
leave out all the effentiai truths of the gofpel, and con- 
line themfclves to what may be called fpurious heathen 
morality, and all of immoral lives, whatever doctrines 
they preach, arc of courfc excluded from the number of 

truly 



Serm. XXL to the worlb. 377 

truly Chriftian minifters. Jefus Chriil has fixed their 
dooms " Many will fay to rne in that day, Lord, 
Lord, have we not prophefied in thy name-? &c. And 
then will I profefs unto them, I never knew you : De- 
part from me, ye that work iniquity." To thefe I can- 
not fay, " God fpeed/' when I take my leave of them, 
left I be a partaker of their evil deeds. 

But I muft be allowed to lift the clergy more clofelyj 
especially thofe of the United States of America, who 
are not excluded by the foregoing. A great body of 
minifters in thefe States are profefted Calvinifts, differ- 
ing however in fome points, and are generally irre- 
proachable in their moral conduct. But they are aiked 
leriouily to coniider whether they have good evidence 
that they have been born again, agreeable to the fcrip- 
ture account of that great change, and find themfelves 
real friends to Clirift and his caufe, exprelied in all pro- 
per ways* 

It is to be feared that many not having ever paffed 
this change is the reafon why they bring forth no more 
good fruit, and fo much which is more like bad than 
good ; in that they do not appear to encourage expe- 
rimental religion, or preach upon it clearly or much, if 
at any time. And though they would be thought to 
be Calvinifts, they appear to diflike, and never preach, 
fome of" the moft important doctrines of Calvinifrn ; 
luch as, the total depravity of man ; God's firft moving, 
and fovereign grace, in the regeneration and converiion 
of fmners ; and the do&rme of the decrees of God, 
taken in the only proper, ftrict and extenfive fenfe ; 
that he has decreed whaifoever comes to pafs. They igno- 
rantiy fay, It would be better to fay, God foreknew 
whatfoever comes to pafs. They choofe to call thern- 
felves moderate Calvimjis ; but might as walk and per- 
haps more properly, be called moderate Arminians. But 
I (hould be willing to lay all thefe names afide, as many 
appear to wifli, were it not the Ciorteft and moft con- 
venient way to denote the general fchemc pi doctrines 
which different perfons embrace. This 'is agreeable to 
G c. c the 



6/ 



$ the author's farewell Serm. XXI, 



the practice of the Chriftian church in all the ages of 
it, whether more corrupt, or more pure. And no in- 
convenience has attended it, that I know of, which 
would not attend any other method. All of this clafs 
I muft leave, with the fears concerning them, exprefled 
above. And while I fall under their refentment and 
cenfure, as narrow and bigoted in my fentiments, and 
very cenforious, I cheerfully leave the matter to the day 
when the Lord will bring to light the hidden things of 
darknefs, and make manifeit the counfels of the heart. 

But I return to thofe who embrace the doctrines of 
the reformation, of Calvin, and the chief and leading 
doctrines contained in the Weil minder confefHon of 
faith, as being agreeable to the holy fcriptures, and who 
give fatisfactory evidence that they are the fubjecls of 
divine, regenerating grace, and ai;e friends to Chrift, 
and heartily engaged in his caufe. I embrace you with 
cordial, benevolent affection, wiming you fuccefs in 
your work, and that you may be faithful unto death. 
It is to be wiflied you would give yourfelves wholly to 
the work of the miniitry, and that you were all ftndents v 
constantly labouring to make advances in the know- 
ledge of divinity, by reading, meditation, and con- 
vening with thofe who are purfuing the fame ftudy of 
the fcripture. We live in evil times, when Chriftianity, 
and efpecially true religion in principle and practice, \\ 
greatly oppofed, and fail decaying in general, as if it 
would foon all be gone ; and we have reafon to believe 
thefe evil times will grow much worfe. But this is fo 
far from being a reafon for fitting Hill and un active, 
that it ought to be a motive to great and ccnitant exer 
tion to promote the caufe of Chrift, and oppofe the flood 
of error and ink; v'ty, which is coming in with a mighty, 
rapid ftrefem: The caufe of Chrift will not be loll. His 
truth is great, and will prevail. Good is to be done 
now, and fome fmners muft be converted ; and bleiled 
is the man who has the greateft hand in this work. 
We arc commanded to pray to the Lord of the harveft 
to fend forth more labourers into his harvcfl. And we 

have 



Serm. XXI. to the worlq. 379 

have aiTurance that our prayers will be anfwered, in his 
own way and time. He will fill" the church and the 
world with minifters, furnifhed with fuch abilities, for- 
titude, diligence, zeal, knowledge and true wifdom, as 
to exceed any of us, beyond, far beyond our prefent 
conception. In this view, I overlook the prefent dark 
fcene, and take a cheerful farewell of you and of the 
world. 

Having taken my leave of the clergy and pallors of 
churches among Proteftants, I muft not pafs over the 
private members of thefe churches, in very different 
worldly circumifences and Nations, and of various deno- 
minations. When all of this clafs, who are either igno- 
rant of the eiiential doctrines of the gofpel, or deny and 
oppofe them, and imbibe contrary errors, as moft agree- 
able to their hearts ; and all thofe who take the name 
of Chriftians, but do not depart from iniquity, and lead 
vicious lives ; alfo all mere formal profeffors, who do 
not live up to their profeihon, and bring forth good 
fruit, but in their general converfation and conduct mix 
with the men of the world, and live more conformable 
to them than like real Chriftians ; finally, all thofe who 
appear ft rangers to experimental religion, or any thing 
like being born again ; when all thefe are excluded and 
fet aiide, as not the proper objects of Chriftian charity, 
how comparatively fmall will be the number of the 
remnant who are left ! And yet it is probable that 
among thefe, fome, if not many, are, under a fair ap- 
pearance, but mere hypocrites ! The happy number of 
true Chriftians cannot be certainly known by any man, 
and fome of them are not known by themfelves to be 
real Chriftians ; but the Lord knows who are his, and 
will own and take care of them. 

They are all united in believing and loving the truth 
as it is in jefus, and have all drank into the fame Spirit, 
under whatever form they worfhip, and whatever de- 
nomination they have taken. The diftinctions by which 
the various denominations of Chriftians are now di- 
vided will doubtlefs vanifli, when a greater degree of 

holinefs 



380 the author's farewell Serm. XXL 

holinefs and light mall take place, and prejudices by 
education or any other means iliall be removed ; and 
Chriftians will be united and of one mind in thofe things 
about which they are now divided 5 and their creed, in 
which they agree, as to fubftance, now, will remain the 
great bond of union. They who underftand and be- 
lieve that the wrath of man fliail praife God. and that 
the remainder of wrath he will reftrain, as all true 
Chriftians do, mult, to be confident, believe the doc^ 
trines preached and written by that great reformer John 
Calvin, and ^onfequently the above mentioned con-, 
feffion of faith, in the fubftance of it ; and therefore mult 
be agreed in the chief articles of their creed ; for all this 
is really contained in this paifage of fcripture ; t of which 
every unprejudiced, candid perfon muft be convinced, 
if he will carefully attend to the words, and to the ex- 
planation that has been given of them, 

To you I addrefs myfelf with peculiar pleafure. xYou 
11 ye in a time pointed out in fcripture prophecy as 
peculiarly evil j and prefent evils, which have lately 
mere? led, both moral and natural, doubtlefs will yet 
make a rapid progrefs, till they {hall rife to a height 
which is beyond your prefent conception ; and you 
have no reafon to expect, to live to fee the end of them.. 
Yet thefe words of the text, and the abundant promifes 
made to the church, and to every true believer, are a 
futiicient ground of conftant fupport and confblation to 
all real Chriftians.. It is a ground of fupport and com- 
fort to reflect and know that but a fmall part of the 
who!?; time of the trouble of the church yet remains to 
fill up the meafure of her fuifering, though the laft con- 
flict, may be moil fevere. I believe we have not yet at- 
tained any light from fcripture, from which we can be 
fure that Chriftians will not fuffer perfecution, and 
that a more trying and fevere one than any that has 
yet taken place, before the millennium comes on. But 
this will not be, unlefs it be neceftary for the good of 
the church, and to introduce the time of her profpeiity 
in the beft_ manner j and all this wrath of man, be it 

mor<s 



SERM. XXI. TO THE WORLD. 38* 

more or lefs, of longer or fhorter duration, {hall praifc 
the Redeemer. 

The church will live and profper, and will come 
forth from the furnace of affliction as gold purified 
feven times, " And the redeemed of the Lord lhall re- 
turn and come to Zion with fongs, and everlafting joy 
upon their heads. They ihall obtain joy and gladnefs* 
and forrow and fighing mall flee away," And why 
may not Chriftians begin their fong now ? Though 
you do not fee the glorious Redeemer, yet, believing, 
you love him who orders all things perfectly well, takes 
the belt care of the church, and of every one who 
trults in him, and will glorify himfelf by all things to 
the higheft degree. Well may you rejoice with joy un- 
fpeakable and full of glory ; while you watch and keep 
your garments, Itriving together for the faith of the 
gofpel, and in nothing terrified by your adverfaries. 
With joy I now bid you a hearty, though I hope not a 

long, FAREWELL. 

But New-England, the place of my nativity, demands 
my more particular attention. Afide from my partiali- 
ty in favour of this part of the world, I believe that all 
men of ofefervation and judgment in this matter, who 
are acquainted with the Proteftant world in general* 
and with the religious ftate of New-England, from the 
firft fettlement of it, will grant there has been the ap- 
pearance of more true religion in principle, profeflion 
and practice, and a more regular, moral conduct among 
all orders and ages of perfons, in this part of America, 
than in any other part of the Chriftian world of equal 
extent. Bofton, the metropolis of New-ljngland, has 
been, till within lefs than fifty years pait, a place of 
more religious order in the obfervation of the fabbath 
and other religious duties, a better education of chil- 
dren, and of a more decent, fober, moral conduct of the 
inhabitants in general, than of any other equally or 
more populous city or town on the face of the earth. 
And the people in general in New-England were dif- 
pofed to pay refpect to religion, to maintain family re- 
ligion 



382 the author's farewell Sebm. XXI. 

Ilgion and worfliip. The fabbath and public worfhip 
were regarded and attended upon, by the inhabitants 
in general. The churches were confiderably large, and 
a degree of difcipline kept up. Children were under 
government, inftrucled and catechifed. Grofs, open 
vices were in a great degree retrained. Leading men 
in public ftations were in general exemplary, and the 
bigger part of people were intelligent in things of mo- 
rality and religion, and of a good behaviour. 

Eut, alas 1 " How is the gold become dim ! How is 
the moft nne gold changed !" Of late years a great and 
rapid degeneracy has taken place, both in the doctrines 
and duties of religion. Family worfhip, and a proper 
government and religious education of children, are 
generally neglecled. Error and ignorance in religious 
concerns, and vice and immorality in conduct, are 
greatly increafing. Infidelity, Deifm and Atheifm are 
fpreading as an irrefiftible torrent, and many,, if not 
moft, of the youth and rifmg generation are growing 
up ready to imbibe error and infidelity, rf thefe fhail 
have their natural courfe, unlefs divine influence inter- 
pofe, and put a flop to them, New-England will foon 
become as famous for irreligion, infidelity, atheifm, 
immorality and heathenifm, as it has been for the con- 
trary ; and Chrifdanity will be wholly excluded and 
forgotten. It is true that all Chriftian minifters, and 
others in public and private ftations, who are friends to 
the caufe of Chrift, ought to hope, pray and ftrive 
againft this evil, and exert themfelves to the utmoft in 
all proper ways in oppofition to the caufe of fin, Satan 
and evil men ; and be ready to die in the caufe of truth 
and religion. In the pleaflng hope of this, I embrace 
you all, whether perfonally acquainted with you or 
not, with the moft cordial affection, and benevolent 
tarewell. At the fame time I take my leave of 
New-England, with the painful fear and profpeel of the 
evils which have been mentioned, flying to my text 
:<nd the truths contained in it for fupport and comfort. 

Riiode-Iilandj 



SERM. XXL TO THE WORLD. 3$3 

Rhode-ISland, particularly Newport the capital, in 
which I have lived near thirty of the bit years of my 
life, now demands my fpecial attention. 

This town has been long noted for the many diffe- 
rent religions feels and denominations into which the 
inhabitants are divided, while the body of the people 
have been considered, I believe juftly, to have very little 
true religion, if any ; and they have appeared more 
diflblute, vicious, erroneous and ignorant, than people 
in general are in other parts of New-England. And 
there has been no general revival of religion, or reforma- 
tion, to this day ; and the moral State and character of 
the inhabitants in general has not become better, but 
the contrary. The extraordinary and general revival 
of religion in New-England and many other places, 
about fixty years ago, did not reach Newport m any 
considerable degree. While the heavenly dew fell 
copioufly on other places, this town received but a few 
fcattering drops, and remained almoft wholly dry. 
There are a great number of families in this place who 
have no appearance of any fort of religion in their 
houfes, and who never attend on any public worShip ; 
and there are many individuals of this character in 
other families ; and many others, who, though they 
attend public worShip fometimes, yet not constantly 
nor often. All thefe doubtleSs include the greater! 
number of the whole inhabitants ; and a great part of 
them are fo inattentive to religion, and So ignorant, 
that they have really no religious principles : others 
have imbibed, and are Strongly fixed in, religious 
maxims and notions, as contrary to the Bible as dark- 
nefs is to the light. Of thofe who constantly attend 
public worShip, including the profeilbrs of religion, 
very few of them maintain any family worShip or 
religion, and by far the greater part are fo immoral in 
their conduct, or ignorant or erroneous in their notions 
of religion, as to fail vaitiy Short of the fcripture 
character of true Christians, 

There 



3?4 ^ H ^ AUTHOR.'! FAR2WELL SeRM. ]tX2* 

There have been a number of real and excellent 
Chriftians in this town, of different denominations, 
who are now in heaven ; and doubtlefs there are fome 
yet among us, but there is reafon to conclude that the 
number of iuch is greatly leffened, and that there are 
now but very few. Of you I take my affectionate 
leave, wifhing you may increafe in number, and fhine, 
in the midft of a crooked and perverfe generation, as 
lights in the world. 

The flavctrade, and the flavery of the Africans,- in 
which this town has had a greater hand than any other 
town in New-England, mull not be paffed over unmen* 
tioned here. This inhuman trade has been the firft 
and chief fpring of all the trade and bufinefs by which 
this town has rifen and flourifhed : which has there- 
fore been built up, in a great meafure, by the blood 
and unrighteous fulTerings of the poor Africans. And 
this trade is yet carried on here, in the face of all the 
light and matter of conviction of the unrighteoufnefs 
and aggravated iniquity of it, which has of late years 
been offered, and againil the exprefs laws of God and 
man. And there is no evidence that the citizens in 
general have a proper fenfe of the evil of this bufinefs, 
of the guilt which has been contracted by it, and of 
the difpleafure of God for it, or that they have a jult 
abhorrence of it ; but there is much evidence of the 
contrary, and that there is little or no true repentance 
of it. 

In this dark, unpleafant and melancholy view of the 
ftate and character of the body of the inhabitants of 
this town, I mull take my leave, with a painful profpeel: 
of the evil which is coming upon them and their 
£ pofterity ; which they would not believe, were they 
told. To moft of them I cannot fpeak, and if I could, 
and they fhouid know what I think and fay of them, 
it would only ierve to excite the. refentment and in- 
dignation of the moft. 

But there is a bright fide, to which the Chriftian 
may look for fupport and comfort, in the midft of all 

this 



SfiRM. XXI. TO THE. WORLS. 385 

this dark and evil ftate of things, which cannot be too 
often brought into view. All this iin and wrath of 
man^ and the evils which attend and follow it, will 
praife Chrift, and turn to the greateil good of his 
kingdom. And all the wicked fhall be fhaken from the 
earth, and from this ifland too ; and it mall yet be full 
of meek, humble and holy inhabitants, who mail praife 
the Lord, and delight themfelves in the abundance of 
peace and happinefs. Amen. Hallelujah : for the 
Lord God Omnipotent reigneth. 

But I muft now come nearer home, and, not without 
fenfible and affectionate emotions, take my farewell of 
the church and congregation in this town, with whom 
I have lived, miniftering to them moft of the time for 
above thirty years. 

When I firft came among you the church was not 
fmall, and increafed in number ; and the congregation 
appeared to flourim. Above an hundred young perfons 
ufed to repair to my houfe at appointed times for reli- 
gious inftruciiom But when the war with the Britifh 
came on, we were, for a time, broken up, and many of 
us fcattered into the country, a number of whom never 
returned again. In this time our parfonage houfe 
was deftroyed, the bell of the meeting-houfe was taken 
away, and the infide of the houfe was fo defaced and 
dcftroyed by the enemy, that public worfhip could not 
be attended in it ; and thofe who flayed in the town 
during the residence of the Britifh here, and thofe who 
went out and returned again, fufFered lofTes in their 
worldly interefl. By thefe events, and by the death* 
that have taken place, both on the land, and of the men 
who have uied the fea, we are become few in number, 
and in a degree poor in worldly circumflances. Moft 
of the church and congregation which were on the ftage 
when I fir ft came here are gone to the grave. But the 
greateft calamity of all is, the good people who have de- 
ceafed have none, or very few, to fucceed them and fill 
up their places, and have left us in a great and awful 
>legre§ destitute of the power and practice of true rcii- 



3$6 the author's farewell Serm. XXL 

gion. In thefe dark and difagrceable circumftances, 
I now take my leave of you ; yet with a hope, though 
a faint one, that after I am gone God will build you up 5 
and grant you and your children greater fpirkual blef- 
iings than you have had while I have been with you. 

I have not Ihunned to declare unto you all the coun- 
fcl of God, fo far as I have underftood what it was. In 
doing this I am fenfible I have preached and publilhed 
doctrines which are very offenlive and odious to many, 
though I hope to but few if any of you. 1 have oppofed 
evil practices, by which I have incurred the difpleafure 
and refentment of many ; and have taught and incul- 
cated duties, and an experimental, practical religion, 
which confifts moft effentially in felf-denial, as the only 
way to heaven a which are difagreeable to many, and 
not believed to be true. Some of, the doctrines which 
I have preached and publilhed have been oppofed from 
the prefs and the pulpit, and more privately, arid have 
not been underflood, and represented as horrible and 
mifchievous, tending to deftroy all true religion, &c. 
But all this has no impreflion ori me, to excite the leaft 
doubt of the truth of the doctrines fo oppofed, or to in- 
cline me to ceafe to affert and vindicate them. I have 
fuch clear and full convi&ion, and unfhaken confidence, 
that the doctrines which I have for a long courfe oi 
years preached and maintained, are the truths contained 
in the Bible, that I ftand as a brazen wall, unhurt, and 
not moved by all the fhafts of oppolitipn and reproach 
which have been levelled at me, and the fyfleni of truth 
and religion which \ have efpoufed ; being allured 
that it will Hand forever ; and certain beyond a doubly 
from fcripture, reafon and experience, that a cordial be- 
lief and love of thefe truths, with religious exereifes and 
conduct agreeable to them, is connected with falvation, 
and is a fufficient ground of fupport and comfort un- 
der the greateft trials, and in the neareft view of death 
and eternity. On this foundation I cheerfully reft my 
eternal intereft, which indeed is infmite D and invite all 
to do the fame. 

To 



$£RM. XXI. TO THE WORLD. 38? 

To you therefore, my dear people, both old and 
young, as a dying man, and in the view of a judgment 
and eternity to come, I recommend the religion which 
I have endeavoured to preach and inculcate among you 
for a number of years, and to exemplify in practice^ 
both publicly, more privately and in fecret. Being af- 
iured that he only is fafe and happy who is a real 
Chriftian, I recommend Chrifl to you with my dying 
breath as the only refuge for finners : for " He that be- 
lieveth, and is baptized, ihall be faved ; but he that be- 
lieveth not, mail be damned." 

Finally, I take my leave of all my acquaintance, 
friends, and relatives, whether nearer or farther off, 
wiftiing they may all partake of the faving bleflings of 
the gofpel : and if I have any enemies, I forgive them, 
and wifh to them the fame bleflings. To my kind 
benefactors, I wifh the abundant rewards promifed in 
the word of God to the charitable and bountiful, even 
to all who give fo much as a cup of cold water to any 
of the profeffed difciples of Chrift, becaufe they belong 
to Him. To my particular Chriftian Friends, in whom 
has been my chief delight, and who, I have often faid, 
are my greateft treafure on earth, I leave my beft 
wifhes, with a fond and animating hope of living for- 
ever with you in the moft intimate, perfed and unin- 
terrupted friendfhip. Amen-. 



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